Tombs  of  the  Kings 


Tlirnneof  theKing 


iljpl-ad  Gate 
Council's  Gati : 


Plan  of  Jerusalem,  at  the  time  of  Christ,  according  to  Schick,  1876. 


THE 


ON   THE 


XEW  TESTAMENT 


Based  upon  the  Revised  Version-  of  1881 


ENGLISH    AND    AMERICAN    SCHOLARS 

and  members  of  the  revision  committee 

/edited  by 
PHILIP  SCHAFF,  D.  D.,  LL.D. 

Professor  of  Sacred  Literature  iti  the  Union  Theological  Seminary  of  Neio   York, 
President  of  the  American  Committee  on  Revision. 

Vol.  II 
THE  GOSPEL  ACCORDING  TO  MARK. 


NEW    YORK 

CHARLES  SCRIBNER'S  SONS 

743  &  745  Broadway 

1881 


COPYRIGHT  18><1,  BY 

CHARLES  SCRIBNER'S  SONS 

(All  Eights  ReserveJ..) 


I 


uGLU 
PREFACE. 


This  is  the  beginning  of  a  series  of  popular  commentaries 
on  the  New  Testament,  based  upon  the  Revised  Version  of 
1881,  to  be  issued  in  small  handy  volumes.  It  is  a  cheap 
and  abridged  edition  of  the  author's  *  Illustrated  Popular 
Commentary,'  of  which  two  large  volumes  have  appeared, 
and  two  others  are  nearly  completed.  The  large  size  and 
costly  outfit  of  that  book  limits  its  circulation.  By  omit- 
ting the  illustrations,  the  general  introduction,  the  emenda- 
tions of  the  Old  Version,  and  the  parallel  passages,  the 
price  of  the  book  has  been  reduced,  in  the  hope  of  enlarging 
its  field  of  usefulness.  The  text  is,  of  course,  that  of  the 
Revised  Version,  which  hereafter  must  be  the  basis  of  every 
popular  commentary.  The  American  readings  and  ren- 
derings have  been,  for  convenience  sake,  transferred  to  the 
foot  of  the  page,  with  the  exception  of  those  changes  which 
refer  to  classes  of  passages. 

The  new  title  which  is  to  distinguish  this  edition  from 
the  '  Illustrated  Commentary,'  involves  no  pretension,  but 
simply  expresses  a  fact.  It  is  an  international  and  interde- 
nominational work  of  British  and  American  Scholars  and 
Revisers.  The  majority  of  contributors  were  officially  con- 
nected with  one  of  the  two  Companies  for  the  Revision  of 
the  Xew  Testament,  and  the  others  were  in  full  sympathy 
with  the  work.     Moreover  the  aim  of  this  commentary  falls 

ill 


iv  PREFACE. 

in  with  the  International  Sunday  School  Lesson  system 
which  has  done  so  much  in  a  short  time  to  promoto  the 
popular  study  of  the  Bible  throughout  the  English  speakicig 
world. 

The  plan  of  this  commentary  was  conceived  about  thirty 
years  ago.  Its  execution  has  occupied  much  of  the  time 
and  strength  of  the  contributors  during  the  last  twelve 
years.  It  was  matured  with  the  Kevision  in  the  Jerusalem 
Chamber  and  the  Bible  House.  Its  object  is  to  make  the 
results  of  the  Kevision  available  for  the  benefit  of  the  rising 
generation  of  all  denominations. 

May  the  blessing  of  the  God  of  the  Bible  rest  upon  this 
and  upon  every  other  efibrt  to  make  its  meaning  clearer  to 
the  understanding  and  dearer  to  the  heart  of  the  reader. 

Philip  Schaff. 

New  York,  October,  1881. 


INTRODUCTION. 


§  1.   The  AutJior  of  the  Gospel  according  to  Mark. 

This  Gospel  was  written  by  Mark,  or  John  Mark,  as  lie  is  also 
called  (Acts  12:  12,  25;  15:  37).  Its  genuineness,  attested  by  ex- 
plicit testimony,  has  been  little  disputed ;  while  its  brevity  and  fresh- 
ness have  led  to  the  opinion  that  it  was  the  primitive  Gospel.  The 
theory  that  it  once  existed  in  briefer  form  and  was  enlarged  to  its 
present  size  by  additions  from  various  sources,  is  unsupported  by 
evidence.     (On  the  conclusion,  see  chap.  16:9.) 

Mark,  or  John  Mark,  was  a  Jew,  probably  a  native  of  Jerusa- 
lem, where  his  mother  Mary  resided  (Acts  12  :  12).  She  was  a  per- 
son of  some  repute  among  the  early  Christians,  as  Peter,  when  re- 
leased from  prison,  naturally  went  to  her  house.  Mark  was  proba- 
bly converted  by  that  Apostle  (1  Pet.  5  :  13),  and  the  minute  account 
of  the  young  man  who  followed  Jesus  on  the  night  of  the  betrayal 
(Mark  14 :  51,  52),  together  with  the  omission  of  the  name,  points  to 
the  Evangelist  as  the  person  concerned.  Going  with  Paul  and  Bar- 
nabas (his  '  cousin,'  Col.  4  :  10),  as  their  '  attendant'  (Acts  13  :  5),  on 
their  first  missionary  journey,  he  left  them  at  Perga  (13  :  13),  and  in 
consequence  became  the  occasion  of  '  sharp  contention '  between 
them  (15  :  36-40).  Afterwards  in  Rome  he  appears  as  a  companion 
of  Paul  (Col.  4:  10;  Philem.  24).  He  was  with  Peter  when  that 
Apostle  wrote  his  first  Epistle  (1  Pet.  5  :  13),  but  was  at  Ephesus 
with  Timothy  at  a  date  probably  later  (2  Tim.  4 :  11). 

Trustworthy  details  respecting  his  after  life  are  wanting,  but  an- 
cient writers  agree  in  speaking  of  him  as  the  'interpreter'  of  Peter. 
This  may  mean  that  he  translated  for  the  Apostle,  but  more  proba- 
bly that  he  wrote  his  Gospel  in  close  conformity  to  Peter's  preaching. 


IT^TRODUCTION. 


§  2.  The  Character  of  the  Gospel  according  to  Mark. 

The  close  relation  of  the  Evangelist  to  Peter  is  confirmed  by  the 
Gospel  itself.  Many  events  are  recorded,  as  if  from  the  lips  of  an 
eye-witness.  Some  suggest  that  the  Gospel  is  based  upon  a  diary  of 
Peter.  The  style  shows  the  influence  of  that  Apostle.  Peter's  ad- 
dress to  Cornelius  (Acts  10)  has  been  called  the  Gospel  of  Mark  in 
a  nutshell.  A  comparison  of  the  accounts  in  Matt.  16  :  13-23  and 
Mark  8 :  27-33,  indicates  that  Peter  himself  (or  an  enemy  of  his, 
which  is  impossible)  occasioned  the  omission  of  the  praise  ('Thou 
art  Peter,'  etc.),  and  yet  the  insertion  of  the  rebuke  ('Get  thee  be- 
hind me,  Satan,'  etc.).  Mark  alone  mentions  the  two  cock-cro wings, 
(chap.  14:  72),  thus  increasing  the  guilt  of  Peter's  denial.  Even  if 
not  submitted  to  the  Apostle  for  approval  (as  Eusebius  asserts  on 
the  authority  of  Clement  of  Alexandria),  the  faithfulness  of  the  his- 
tory may  well  be  accepted. 

The  Gospel  begins  with  the  baptism  of  John,  gives  few  discourses, 
dealing  mainly  with  facts  arranged  in  chronological  order  (see  §  5), 
narrating  these  in  brief,  rapid  sketches  with  graphic  power.  No 
subjective  sentiments  or  reflections  are  interwoven  (see,  however, 
chap.  7  :  19).  Special  prominence  is  given  to  the  periods  of  rest  and 
withdrawal  on  the  part  of  our  Lord,  as  if  to  prepare  for  fresh  conflict 
and  victory.  Hence  this  Gospel  is  said  to  present  the  Messiah  as 
the  powerful  King.  Peculiar  to  this  Evangelist  are  the  repeated 
use  of  'straightway,'  and  of  the  present  tense  in  narratives,  the 
prominence  given  to  the  power  over  evil  spirits,  such  touches 
and  incidents  as  the  following :  that  Jesus  was  '  in  the  hinder 
part  of  the  ship,  asleep  on  the  boat  cushion'')  (4  :  38);  that  'He 
looked  round  about  on  them  with  anger''  (3:5);  beholding  the  rich 
young  man  'He  loved  him'  (10:  21) ;  the  vivid  details  of  the  escape 
of  the  'young  man'  (14:  51,  52).  A  few  miracles  and  one  parable 
also  are  found  only  here.  These  peculiarities  serve  to  show  both 
independence  of  the  other  Evangelists  and  the  close  relation  to  some 
eye-witness. 

Although  written  in  Greek,  the  Gospel  was  designed  for  Roman 
readers,  and  is  especially  adapted  to  their  mind,  so  easily  impressed 
by  exhibitions  of  energy  and  power.     It  exhibits  Christ  as  the  spiri- 


IXTRODUCTIOX. 


tual  conqueror  and  wonder-worker,  the  Lion  of  the  tribe  of  Judah 
filling  the  people  with  amazement  and  fear.  Mark  introduces  seve- 
ral Latin  terms  ;  he  even  uses  the  Roman  names  of  coins  instead  of 
the  Greek  for  Greek  (12  :  42),  which  Luke  does  not,  and  notices  that 
Simon  of  Gyrene  was  'the  father  of  Alexander  and  Rufus'  (15  :  21), 
who  were  probably  Christians  in  Rome  (Rom.  15  :  13).  It  is  therefore 
most  likely  that  the  Gospel  was  written  in  that  city,  before  the  de- 
struction of  Jerusalem,  whether  before  or  after  the  Gospel  of  Luke, 
is  uncertain  (see  ^  3). 

Mark  may  be  said  to  form  the  connecting  link  between  Matthew 
and  Luke,  Peter  and  Paul,  the  Jewish  and  the  Gentile  Christianity. 
But  his  Gospel  is  independent  of  the  other  two.  Its  similarity  to 
Matthew  has  not  only  led  the  mass  of  readers  to  undervalue  it,  but 
exposed  it  to  numerous  slight  alterations  on  the  part  of  the  early  cop- 
yists. Precisely  where  Mark's  peculiarities  were  most  apparent, 
these  attempts  to  produce  literal  correspondence  with  Matthew  have 
been  most  frequent.  Modern  textual  criticism  has  achieved  here  a 
proportionately  greater  work  of  restoration.  Well  nigh  every  verse 
of  this  Gospel  as  presented  in  the  Revised  Version  contains  some 
slight  emendation  which  is  due  to  a  careful  comparison  with  the 
earlier  manuscripts  and  versions.  In  this  commentary  special  at- 
tention will  be  called  only  to  the  more  important  corrections  of  the 
Greek  text. 

§  3.   Time  and  Place  of  Writing. 

As  already  intimated,  it  is  most  likely  that  this  Gospel  was  writ- 
ten at  Rome.  The  date  must  be  placed  before  the  destruction  of  Je- 
rusalem, an  event  which  is  only  referred  to  as  predicted.  A  more 
precise  designation  of  the  date  involves  protracted  discussion  in  re- 
gard to  the  relation  of  the  three  earlier  Gospels  to  each  other. 
(These  Gospels  are  usually  termed  '  Synoptical,'  and  their  writers 
the  Synoptists.) 

Briefly  stated,  the  case  stands  as  follows : 

According  to  the  testimony  of  the  earliest  Christian  fathers,  Mat- 
thew wrote  first,  then  Luke,  and  Mark  third.  This  testimony  is,  of 
course,  rejected  by  those  who  hold  theories  respecting  the  origin  of 
these  Gospels  calling  for  another  order.    But  even  if  we  leave  these 


INTRODUCTION. 


theories  out  of  the  discussion,  we  cannot  receive  this  testimony  as 
conclusive. 

If  any  Gospel  shows  internal  evidence  of  priority,  it  is  that  of 
Mark.  If  it  were  a  matter  of  importance  to  know  what  was  the  out- 
line of  the  so-called  traditional  Gospel,  we  infer  that  it  coincided  in 
chronological  order  and  salient  features  with  the  briefest,  most  viva- 
cious Synoptical  Gospel,  which  is  most  accurate  in  its  order,  and  in 
its  style  shows  most  marks  of  originality.  If,  however,  Matthe\^  wrote 
in  Hebrew,  the  priority  must  be  conceded  to  his  Gospel.  The  pri- 
ority of  Luke  is  inferred  by  many,  from  its  relation  to  the  book  of 
Acts,  which  refers  to  it  as  a  former  treatise.  The  latter  seems  to 
have  been  penned  shortly  after  the  date  when  its  narrative  closes 
(A.  D.  63).  It  is  asserted  that  neither  Matthew  nor  Mark  could  have 
written  before  this  time,  hence  Luke  wrote  first. 

It  appears  then,  that  patristic  authority  favors  the  priority  of  Mat- 
thew, internal  evidence  that  of  Mark,  and  the  inference  just  suggested 
that  of  Luke.  In  other  words,  we  are  left  in  uncertainty  on  this 
point,  which  loses  its  importance,  if  we  accept  the  view  that  the  Sy- 
noptists  wrote  independently  of  each  other.  If  a  definite  theory  is 
necessary,  it  may  be  surmised  that  Luke  wrote  during  the  first  im- 
prisonment of  Paul  (A.  D.  61-63),  that  Mark  penned  his  Gospel  im- 
mediately after  Paul's  temporary  release,  while  Matthew  prepared 
the  Greek  copy  of  his  narrative  about  the  same  time,  to  meet  the 
wants  of  Greek-speakmg  Christians,  who  had  already  become  so 
numerous. 

^  4.   Chronology. 

In  the  Gospel  according  to  Mark  there  are  very  few  deviations 
from  the  chronological  order.  Hence  it  is  the  best  Gospel  to  study 
for  the  purpose  of  fixing  in  the  mind  the  outWne  of  the  history  of 
our  Lord's  life  on  earth.  The  details  peculiar  to  the  other  Gospels 
can  then  be  readily  fitted  into  their  appropriate  places  in  the  narra- 
tive. The  dates  of  our  Lord's  birth,  baptism  and  death  must  first 
be  fixed,  and  then  a  theory  adopted  in  regard  to  the  length  of  His 
ministry.  With  these  points  settled,  the  Gospel  of  Mark  becomes  an 
intelligible  history  in  its  chronological  outline. 

The  theory  adopted  in  this  commentary  places  the  date  of  the  birth 


INTRODUCTION. 


of  Jesus  at  B.  C.  5,  year  of  Rome  749,  probably  in  December ;  that 
of  His  baptism  in  A.  D.  27,  year  of  Rome  780,  in  January;  that  of 
His  death  on  April  7,  A.  D.  30,  year  of  Rome,  783;  thus  accepting 
a  three  years'  ministry. 

If  the  ministry  were  briefer,  the  probable  dates  would  be :  Birth, 
B.  C.  4;  Baptism,  early  in  A.  D.  28;  Crucifixion,  A.  D.  30.  See 
Lange  on  John.     Other  opinions  are  numerous. 

It  must  be  admitted  that  the  data  for  a  comparison  with  profane 
history  are  not  sufficient  to  fix  the  dates  with  certainty,  and  the 
Gospels  themselves  do  not  seem  to  aim  at  chronological  accuracy. 
The  statements  respecting  the  course  of  Abijah  (Luke  1:5-8),  the 
star  of  the  Magi  (Matt.  2:  2-7),  the  enrolment  under  Quirinius 
(Luke  2  :  2),  and  the  death  of  Herod  (Matt.  2  :  19),  are  of  value  in 
discussing  the  date  of  the  birth  of  Jesus.  The  references  to  secular 
rulers  in  Luke  3  :  1  give  a  clue  to  the  time  of  His  baptism,  while  the 
details  respecting  the  last  Passover,  in  all  the  Gospels,  are  used  to 
fix  the  date  of  His  death.  The  length  of  His  ministry  affects  the 
order  as  well  as  the  chronology,  and  the  controversy  turns  on  the 
view  taken  of  John  5:1.  If  the  feast  of  the  Jews  there  referred  to 
was  the  Passover,  then  there  were  four  Passovers  during  our  Lord's 
ministry ;  if  it  was  the  feast  of  Purim,  or  some  other  feast,  then  there 
were  but  three  Passovers,  i.  e.,  the  length  of  the  ministry  was  oaly  a 
fraction  more  than  two  years,  and  the  events  extended  over  two  years 
by  the  other  theory  are  to  be  compressed  into  one.  The  beginning 
of  the  last  year  is  not  in  dispute. 

The  most  important  point  is  the  date  of  our  Lord's  birth.  This 
question  is  confused  in  many  minds  by  the  ever-present  fact  of  com- 
putation from  the  so-called  Christian  era,  which  has  only  tradi- 
tional authority  and  value,  having  been  first  used  by  Dionysius  Exi- 
guus,  a  learned  monk,  in  the  sixth  century,  who  erroneously  fixed 
the  year  of  the  incarnation  as  coincident  with  the  year  of  Rome  754. 
In  all  discussions  of  Gospel  chronology  the  year  of  Rome  should  be 
indicated  to  prevent  further  confusion  from  reckoning  before  and  af- 
ter Christ.     (B.  C.  1=753  of  Rome;  A.  D.  1=754  of  Rome.) 

It  is  certain  (from  Matt.  2:16)  that  Herod  was  still  living  when 
Christ  was  born.     Nearly  all  chronologists  agree  in  fixing  the  date 


INTRODUCTION. 


of  his  death  at  (year  of  Rome)  750,  just  before  the  Passover,  that 
is,  four  years  before  our  Christian  era.  Our  Lord's  birth,  therefore, 
could  not  have  taken  place  later  than  the  beginning  of  the  winter  of 
(year  of  Rome)  750.  Chronologists  differ  as  to  the  year:  Bengel, 
Wieseler,  Lange,  Gresswell,  Ellicott,  Andrews,  fix  it  at  (year  of 
Rome)  750;  Petavius,  Ussher,  Browne,  749;  Kepler,  748;  Idcler, 
Wurm,  Jarvis,  Alford,  and  the  French  Benedictines,  747 ;  Zumpt, 
747  or  748,  i.  e.,  7  or  8  years  before  the  common  era.  For  particu- 
lars, see  Wieseler  [Chronology  of  the  Gospels),  Zumpt  (The  Year 
of  Christ's  Birth),  Andrews  {Life  of  our  Lord),  Robinson  [Har- 
mony of  the  Gosjjels),  and  Farrar  [Life  of  Christ),  and  the  Bible 
Dictionaries. 

Since  Jesus  was  'about  thirty  years  of  age'  (Luke  3:  23),  when 
He  began  to  teach,  immediately  after  His  baptism,  the  date  of  this 
introduction  to  the  Jewish  people  may  be  fixed  (as  above)  in  A.  D. 
27  or  28.  The  date  of  the  crucifixion  is  also  variously  assigned  from 
781  to  786,  but  the  great  majority  of  modern  authors  agree  upon 
783,  A.  D.  30. 

The  question  respecting  the  length  of  the  ministry  is  ixot  a  vital 
one,  but  derives  some  importance  from  its  relation  to  questions  of 
harmony.  There  is  a  general  agreement  as  to  the  order  of  events 
up  to  the  first  Passover,  and  the  return  to  Galilee  through  Samaria 
(in  December  after  the  first  Passover;  comp.  John  4:  35).  It  is 
also  clear  that  the  feeding  of  the  five  thousand  narrated  by  all  the 
Evangelists  (Matt.  14 :  13-21;  Mark  6:30-44;  Luke  9:  10-17; 
John  6  :  1-14)  occurred  near  the  beginning  of  the  last  year  of  our 
Lord's  ministry.  The  disputed  order  is  therefore  respecting  the 
events  recorded  in  Matt.  4:  13  to  14 :  12:  Mark  1  :  14  to  6  :  29; 
Luke  4 :  14  to  9 :  9 ;  John  4:1  to  5  :  47.  Some  of  th«  incidents 
mentioned  by  Luke  (chaps.  11-13)  are  also  in  dispute. 

The  theory  which  accepts  a  two  years'  ministry  compresses  all  the 
events  in  the  passages  above  mentioned  into  one  year,  or  more  ac- 
curately into  a  few  months  (December  A.  D.  28  to  April  A.  D.  29), 
usually  regarding  the  feast  mentioned  in  John  5  :  1  as  that  of  Pu- 
rim,  and  not  as  the  second  Passover,  agreeing,  however,  in  general 


IXTPtODUCTIOX. 


witli  the  order  advocated  by  Robinson  and  others.  Lange,  EUicott, 
and  many  others,  uphold  this  view. 

The  best  known  theory  is  that  of  Robinson,  who  accepts  a  three 
years'  ministry,  placing  in  the  first  year  (between  December  and 
April),  in  addition  to  the  events  mentioned  by  John,  those  men- 
tioned by  Mark  in  chaps.  1  :  14-2  :  14.  Matthew  narrates  the  same 
occurrences  without  regard  to  chronological  order;  hence  in  this 
part  of  the  history  it  is  of  great  importance  to  follow  Mark  closely. 
The  second  year  opens  with  John  5:1;  Matt.  12  :  1 ;  Mark  2  :  23 ; 
Luke  G  :  1. 

There  is  still  a  third  view,  upheld  by  Lichtenstein  and  others,  and 
fully  detailed  by  Andrews.  Accepting  a  three  years'  ministry,  it 
places  the  whole  of  the  Galilean  ministry  after  the  second  Pass- 
over (John  5:1).  This  affects  the  position  of  Mark  1  :  14— 
2 :  14,  placing  this  section  a  few  months  later.  About  the  pre- 
vious year  the  Synoptists  are  silent.  The  events  of  the  second 
year  are  all  those  recorded  in  the  passages  in  dispute.  The 
order  is  much  simplified  by  this  theory.  It  avoids  the  great  diffi- 
culty which  has  been  felt  in  extending  the  Synoptical  accounts  over 
three  years,  and  also  the  difficulty  common  to  both  the  other  theo- 
ries, namely,  inserting  so  important  a  visit  to  Jerusalem  as  that  re- 
corded in  John  v.  at  a  point  in  the  Synoptical  narratives  where 
there  is  nothing  to  indicate  such  a  visit. 


§  5.  Plan  of  the  Gospel. 

The  Gospel  follows  the  chronological  order,  with  but  two  devia- 
tions. The  section  telling  of  the  feast  and  discourse  at  the  house  of 
Levi  (chap.  2  :  15-22)  properly  belongs  after  the  return  from  Gadara 
(chap.  5  :  21).  and  the  anointing  at  Bethany  (chap.  14:  3-9)  would 
have  its  more  exact  position  immediately  before  the  entry  into  Jeru- 
salem (chap.  11 :  1,  etc.).  The  latter  point  is  open  to  more  serious 
doubt  than  the  former. 

In  view  of  this  straightforward  narrative,  presenting  so  few  inci- 
dents peculiar  to  itself,  it  is  difficult  to  arrange  the  contents  on  any 
other  plan  than  the  chronological  one.     Attempts  have  been  made 


INTRODUCTION. 


to  analyze  tlie  whole  with  reference  to  the  periods  of  withdrawal  and 
rest  before  conflict  and  victory,  which  Mark  emphasizes.  But  Lange 
well  remarks :  '  While  it  was  the  leading  idea  of  Mark  to  indicate 
these  contrasts,  his  Gospel  was  nevertheless  not  strictly  and  uni- 
formly constrncted  or  arranged  upon  such  a  plan.'  The  outline  of 
the  narrative  may  be  better  indicated  as  follows  : 


Year  of 
Eome 

780 

A.  D. 

27 
January 

I.  Our  Lord's  introduction  to  His  ministry    .    . 

1 :  1-13. 

781 

28 
Spring 

II.  Beginning  of  the  Galilean  ministry!    .     .    . 

1:14 

to 
2:14. 

781 

28 

782 

Summer 

to 

29 

Ai)ril 

III.  Early  conflicts  and  triumphs  in  Galilee,  cul- 
minating in  the  feeding  of  the  five  thousand, 
etc. 

2:  15 

to 
6:  50. 

782 

29 
Summer 

IV.  The  closing  of  the  ministry  in  Galilee  2    .    . 

7:1 

to 
9:  50. 

783 

30 
March 

V.  The  journey  from  Perea  to  Jericho    .... 

10:  1-52. 

783 

30 

April 
1st 

[VI.  The  anointing  at  Bethany  3] 

14:3-9. 

783 

30 

VII.  From  the  entry  to  Jerusalem  to  the  burial 
of  Jesus      

11:1 

to 
15 :  47. 

783 

30 
April  19 
to  May  18 

VIII.  Resurrection  and  Ascension 

16: 

1  This  includes  all  that  Eobinson  places  before  the  second  Passover,  i.  e.,  from  De- 
cember, A.  D.  27  to  April,  A.  D.  28. 

2  The  two  years'  theory  places  the  entire   narrative  from  chap.  1 :  14  to  6 :  56  be- 
tween December,  A.  D.  28  and  April,  A.  D.  29. 

3  This  brief  section,  and  chap.  2 :  15-22,  form  the  only  deviations  in  this  Gospel  from 
the  chronological  order. 


THE  GOSPEL  ACCORDING  TO 

S.  MARK. 


1 :  1     The  beginning  of  the  ^gospel  of  Jesus  Christ,  ^the 
Son  of  God. 
2      Ev^en  as  it  is  written  in  ^Isaiah  the  prophet, 

1  Or,  good  tidings.  2  Some  ancient  authorities  omit  the  Son  of  God.  3  Some  ancient 
authorities  read  in  the  projihets. 

Chap.  1 :  1.  The  Title.  The  Evangelist,  intending  to  narrate  our  Lord's  ministry, 
without  dwelling  upon  the  earlier  part  of  His  life,  prefaces  the  whole  with  a  title  [\n. 
1),  which  is  followed  by  a  reference  to  the  preaching  of  John  the  Baptist  (vers.  2-8). 
This  was  necessary,  since,  in  one  sense,  Johns  appearance  was  ' the  beginning  of  the 
gospel  of  Jesus  Christ.'  A  brief  narration  of  the  baptism  of  Jesus  (vers.  10,  11)  and 
of  the  temptation  .vers.  12,  13;  completes  Mark's  account  of  the  preliminary  events. 

Ver.  1.  The  beginning  of  the  gospel.  This  is  regarded  by 
some  as  the  title  of  the  whole  book :  here  begins  the  Gospel.  But 
the  word  *  gospel '  in  the  New  Testament  is  not  applied  to  a  book. 
It  is  used  to  translate  a  Greek  word  which  at  first  signified  a  present 
in  return  for  good  tidings,  or  a  sacrifice  ofi'ered  in  thanksgiving  for 
good  news,  then  the  good  news  itself.  In  the  New  Testament  it 
always  means  the  glad  tidings  of  salvation  hj  Jesus  Clirist.  Others  more 
properly  refer  the  verse  to  this  section  alone,  which  gives  the  events 
forming  the  beginning  of  the  gospel.  A  period  has  been  placed  at  the 
close  of  the  verse  to  indicate  that  it  is  a  title.  Some,  however,  connect 
it  with  ver.  2:  The  beginning,  etc.,  as  it  is  written.  Others  again, 
with  ver.  4 :  The  beginning  of  the  gospel  (was  this),  John  did  baptize, 
etc.  Still  another  view  puts  a  period  at  the  close  of  this  verse,  but 
refers  it  to  the  ministry  of  John,  taking  vers.  2,  3,  as  a  second  con- 
firmatory title. — Of  Jesus  Christ,  i.  e.,  concerning  Jesus  Christ, 
who  is  the  subject  of  the  gospel. — The  Son  of  God.  Matthew  (1:1), 
writing  for  the  Jews,  says  :  'the  Son  of  David,  the  Son  of  Abraham;' 
but  Mark,  writing  for  Gentile  Christians,  adds  this  title,  the  meaning 
of  which  is  most  fully  brought  out  in  the  prologue  to  the  Gospel  ac- 
cording to  John.  The  phrase  'Son  of  God'  is  omitted  in  the  Sinaitic 
manuscript,  but  added  by  the  first  corrector ;  some  fathers  also  favor 
the  omission. 

Vers.  2-8.  The  Preaching  of  John  the  Baptist.— Parallel  passages :  Matt.  3 :  1-11 ; 
Luke  6 :  2-16 ;  comp.  also  John  1 :  6-18. 

Ver.  2.  In  Isaiah  the  prophet.  The  common  reading  ('pro- 
phets') arose  from  the  fact  that  only  the  second  prophecy  (ver.  3)  is 
from  Isaiah ;  the  first  is  from  Malachi  (3 :  1).     Isaiah  is  named,  be- 


MARK  I.  [1 :  3,  4. 


Behold,  I  send  my  messenger  before  thy  face, 
Who  shall  prepare  thy  way ; 

3  The  voice  of  one  crying  in  the  wilderness, 
Make  ye  ready  the  way  of  the  Lord, 
Make  his  paths  straight ; 

4  John   came,    who   baptized    in   the   wilderness   and 
preached  the  baptism  of  repentance  unto  remission 

cause  Lis  prediction  is  the  more  important  and  striking,  and  tlie  key- 
note of  Malaclii's  propliecy.  Matthew  and  Luke  quote  the  latter  in  a 
different  connection.  Here,  as  in  Matt.  11:  10  and  Luke  7:  27,  the 
form  of  the  prophecy  is  changed  from  '  before  my  face '  to  before 
thy  face.  Our  Lord,  on  His  own  authority,  in  the  parallel  passages, 
applies  the  phrase  'my  messenger'  to  John,  and  'thy  face'  to  Him- 
self, thus  appropriating  a  pronoun  which  the  Old  Testament  prophet 
applied  to  God.  xVt  the  time  Mark  wrote,  this  application  of  the  pas- 
sage was  well  known  and  accepted  by  believers.  The  best  authorities 
omit  the  phrase :   '  before  thee.' 

Yer.  3.  The  voice,  or,  'a  voice.'  Probably  not  without  allusion 
to  the  four  hundred  years  of  silence  in  prophetic  revelation  since 
Malachi. — In  the  ■wilderness.  John  preached  in  the  wilderness 
of  Judtea  (ver.  1);  but  both  here  and  in  the  original  prophecy  there 
seems  to  be  a  thought  of  the  desolate  spiritual  condition  of  the  Jewish 
people. — Make  ye  ready  the  way  of  the  Lord,  etc.  In  Eastern 
countries  roads  were  made  for  the  approach  of  a  monarch,  obstacles 
were  removed,  and  the  paths  straightened.  The  reference  evidently 
is  to  the  Messiah  ;  and  it  is  probable  that  the  coming  King  is  Himself 
meant  by  the  word  '  Lord,'  which  is  Jehovah  in  the  Hebrew.  The 
prophecy  could  not  have  been  fulfilled  when  the  Jews  returned  from 
captivity,  for  no  king  was  with  them.  The  prophecy  is  cited  by  all 
the  Evangelists,  and  is  thus  applied,  but  in  John  1 :  23  by  the  Baptist 
himself.     The  quotation  is  from  the  LXX. 

Ver.  4.  John  (Greek,  Johannes;  Hebrew,  Johanan),  meaning.  The 
Lord  graciously  gave.  John  was  related  to  the  holy  family  through 
his  mother  (Luke  1 :  36),  and  was  doubtless  aware  of  the  remarkable 
circumstances  attending  his  own  birth  and  that  of  Jesus. — Came. 
The  connection  is  with  what  precedes,  as  is  indicated  by  the  emphatic 
position  of  the  word  translated  'came,'  usually  rendered:  came  to 
pass.  'As  it  was  written,'  so  it  was,  so  there  appeared,  or  came,  the 
one  spoken  of,  John.  The  rendering  of  the  A.  V.  obscures  the  em- 
phatic word. — Who  baptized — and  preached.  The  correct  read- 
ing makes  this  not  so  much  a  declaration  of  what  John  did,  as  an  expla- 
nation of  how  he  performed  the  duty  of  forerunner,  according  to  the 
prophecy. — In  the  -wilderness  ('of  Judaea,'  Matthew).  A  rocky 
region  east  of  the  Dead  Sea.  It  was  not  a  desert  in  our  sense,  but  a 
district  little  cultivated  or  inhabited.     Compare  the  prophecy  (ver.  3) 


1:  5.]  MARK  I. 


5  of  sins.     And  there  went  out  unto  him  all  the  country 
of  Juda3a,  and  all  they  of  Jerusalem ;  and  they  were 

thus  literally  fulfilled.  The  time  when  John  began  his  ministry  is 
stated  in  Luke  3:  1,  2;  the  same  Evangelist  having  told  of  the 
remarkable  circumstances  connected  with  his  birth  (Lukel:  5-25, 
38-80  j,  which  occurred  six  months  before  that  of  our  Lord.  As  the 
latter  was  about  thirty  years  of  age  when  he  was  baptized  by  John 
(Luke  3:  23),  it  is  supposed  that  John  made  his  public  appearance  at 
the  same  Levitical  age  (Num.  4:  3,  23).  The  year  would  then  be 
A.  D.  26,  year  of  Rome  779,  during  the  summer.  John  the  Baptist 
here  appears  as  the  preacher  of  repentance,  the  connecting  link  be- 
tween the  old  and  the  new  dispensations,  fulfilling  the  prophecies, 
and  beginning  the  gospel.  Contrast  the  abrupt  introduction  of  John 
by  Matthew  and  Mark  with  the  full  account  of  Luke  (1:  5-80). — 
The  baptism  of  repentance.  Baptism  was  a  religious  rite,  pre- 
scribed in  the  ceremonial  law  as  a  sign  of  moral  renewal,  and  joined 
with  sacrifice.  It  is  said  that  John  derived  his  baptism  from  the  cus- 
tom of  baptizing  proselytes  ;  but  it  is  not  certain  that  this  usage  pre- 
vailed so  early.  Besides,  this  would  indicate  that  he  was  the  founder 
of  a  new  sect,  whereas  he  was  the  restorer  of  the  ancient  ways.  By 
his  preaching  of  repentance,  he  declared  the  moral  impurity  of^  the 
people  in  consequence  of  their  sins  ;  and  his  baptism  of  those  who 
confessed  their  sins  (ver.  5)  was  a  sign  of  their  purification.  It  was 
therefore  a  Jewish  rite,  the  final  one  of  the  Old  Testament  economy, 
pointing  to  the  new  dispensation.  Christ  Himself  received  the  rite 
(ver.  15)  as  a  Jew,  and  some  who  had  received  John's  baptism  were 
re-baptized  (Acts  19:  4),  hence  it  was  not  strictly  identical  with 
Christian  baptism.  As  regards  the  mode,  John  baptized  by  immer»- 
sion  in  the  river  Jordan  '^comp.  ver.  10),  and  this  was  and  is  still 
the  custom  in  the  Eastern  and  the  orthodox  Russian  Church  (where 
immer.siun  is  three  tiiaes  repeated),  but  in  some  cases  afiusion 
and  sprinkling  were  used  (certainly  in  the  age  of  Cyprian,  who 
defended  the  validity  of  this  mode),  and  became  by  and  by,  in 
connection  with  infant  baptism,  the  prevailing  mode  in  the  Western, 
(Latin  and  Protestant  churches),  except  among  the  Baptists,  who  ad- 
hei-e  to  the  original  mode  as  essential.  The  word  '  baptize  '  is  derived 
from  one,  meaning  'to  dip;'  but  in  Hellenistic  Greek  it  has  a  wider 
and  more  technical  meaning  of  ceremonial  purifications  by  the  ap- 
plication of  water — unto  remission  of  sins.  '  Repentance '  was  the 
prominent  idea  of  John's  baptism,  while  'remission  of  sins'  was  to 
come  from  the  Messiah,  whose  forerunner  he  was. 

Ver.  5.  And  all  they  of  Jerusalem,  lit.,  'the  Jcrusalemites.' 
This  expression  is  peculiar  to  Mark.  These  are  made  prominent 
among  the  inhabitants  of  .Juda'a,  since  they  lived  in  the  capital  city. 
Comp.  M;itt.  o :  5. — Confessing  their  sins;  since  'repentance' 
was  the  main  theme  of  this  preparatory  ministry. 


MARK  1.  [1:  6,  7. 


baptized  of  him  in  the  river  Jordan,  confessing  their 

6  sins.  And  John  was  clothed  with  cameFs  hair,  and 
had  a  leathern  girdle  about  his  loins,  and  did  eat 

7  locusts  and  wild  honey.  And  he  preached,  saying. 
There  cometh  after  me  he  that  is  mightier  than  I,  the 
latchet  of  whose  shoes  I  am  not  ^  worthy  to  stoop  down 

1  Gr.  sufficient. 

Ver.  6.  And  John  was  clothed,  etc.  The  dress  and  habHs  of 
John  attest  his  prophetic  character.  His  dress,  like  that  of  Elijah, 
corresponded  with  his  preaching.  The  resemblance  to  Elijah  was 
possibly  in  the  mind  of  the  Evangelist,  since,  as  indicated  above,  the 
prophecy  of  Malachi  (respecting  Elijah)  was  accepted  by  Christians  as 
referring  to  John. — Camel's  hair.  The  coarse  cloth  woven  of  the 
hair  shed  each  year.  The  tine  cloth  called  camlet  is  made  of  the  softer 
hairs.  Zech.  14  :  3  suggests  that  this  was  the  distinctive  dress  of  the 
Old  Testament  prophets  ;  but  this  is  not  certain.  Elijah  was  thus 
distinguished  (comp.  2  Kings  1 :  8). — A  leathern  girdle;  of  undressed 
leather.  The  austere  preacher  of  repentance  was  clothed  in  a  manner 
befitting  his  message. — Locusts  and  -wild  honey.  The  former  are 
eaten  by  the  poorer  classes  in  the  East,  and  the  latter  was  abundant 
in  Palestine.  The  literal  meaning  is  therefore  probable,  although  a 
number  of  fanciful  interpretations  have  been  given.  John  was  a 
Nazarite,  who  came  "neither  eating  nor  drinking"  (Matt.  11:  18),  in 
accordance  with  his  message  of  repentance.  Repentance  precedes  the 
sense  of  pardon ;  but  the  promise  of  a  Saviour  is  the  great  motive  to 
repentance,  then  as  now  (ver.  8). 

Ver.  7.  And  he  preached.  Proclaimed,  announced  as  a  herald. 
All  true  preaching  partakes  of  this  character :  it  proclaims  facts,  an- 
nounces a  Person.  John  was  therefore  a  prophet,  announcing  the 
Lord  beforehand  as  well  as  speaking  for  God.  Mark  merely  gives  the 
sum  of  John's  preaching  as  a  forerunner  of  the  Messiah. — There 
Cometh  after  me  he  that  is,  etc.  The  A.  V.  does  not  give  the 
definite  idea  of  the  original.  The  reference  to  the  Messiah  is  unmis- 
takable. —  The  latchet  of  whose  shoes.  The  eastern  sandals 
were  fastened  with  a  strap. — I  am  not  worthy.  The  humility  of 
this  statement  shows  the  greatness  of  John  (comp.  John  3 :  30), 
and  how  fitted  he  was  to  be  the  forerunner  of  the  meek  and  lowly 
Messiah. — To  stoop  down,  etc.  Matthew  (3:  11)  speaks  of  bear- 
ing the  shoes;  Luke  (3:  16)  and  John  (1 :  27)  of  unl^oosing  them  ;  but 
Mark  only  of  stooping  down.  It  is  his  peculiarity  to  mention  gestures. 
The  perfect  independence  of  the  Evangelists  thus  appears.  Nothing 
could  more  vividly  depict  to  an  eastern  audience  the  inferiority  of 
John  the  Baptist  to  the  INIessiah,  than  these  words.  Here  the  official 
superiority  of  Christ  is  spoken  of;  the  superiority  of  nature  is  declared 
in  the  Gospel  according  to  John,  chap.  1. 


1:8-10.]  MARK  I. 


8  and  unloose.     I   baptized  you  ^  with  water ;   but  he 
shall  baptize  you  Mvith  the  ^Holy  Ghost. 

9  And  it  came  to  pass  in  those  days,  that  Jesus  came 
from  Nazareth  of  Galilee,  and  was  baptized  of  John 

10  ^in  the  Jordan.     And  straightway  coming  up  out  of 
the  water,  he  saw  the  heavens  rent  asunder,  and  the 

1  Or,  in.        2  ^oly  Spirit:  and  so  throughout  this  book.        3  Gr_  i^t^^ 

Ver.  8.  I  baptized  you -with  water.  The  weight  of  authority 
is  against  *  indeed,' and  apparently  against  *in'  (in  both  clauses). — 
He  shall  baptize  you.  Christ  Himself  did  not  baptize  (John  4:  2). 
The  contrast  is  between  John's  baptism  unto  repentance,  and  the 
spiritual  power  which  Christ  would  give  (not  the  Christian  rite),  for 
full  and  entire  salvation.  The  second  baptism  is  figura^ve ;  hence 
nothing  is  suggested  for  or  against  the  identity  of  John's  baptism  and 
the  Christian  rite. — The  Holy  Ghost.  The  third  Person-  of  the 
Trinity ;  not  a  contrast  between  external  water  and  internal  spirit. 
On  the  day  of  Pentecost,  when  the  great  fulfilment  of  this  prQphecy 
occurred  (Acts  2:  3),  the  Apostles  were  baptized  'with,'  not  *Th'  the 
Holy  Ghost.  'With  fire'  is  omitted  here,  becauee, the  Evangelist  has 
not  mentioned  the  severity  of  John's  preaching.  For  fiiller  accounts 
of  John's  preaching,  see  the  parallel  passages.     .*'-     \ 

Vers.  9-11.  The  Baptism  of  Jesus.— Parallel  passages  :•  Matt.  3;  1^17;  Lnke  3:  21, 
22;  comp.  John  1:  31-34.  The  accompanying  attestation:  to  John,  a  revelat^ion  that 
this  was  the  Christ;  to  Jesus  His  Messianic  inauguration.  It  therefore  nfiark^  an 
epoch  in  the  Gospel  history,  and  doubtless  in  the  consciousness  of  the  God-Man  Him- 
self. 

Yer.  9.  In  those  days.  Probably  about  six  months  after  John 
began  to  preach  ;  comp.  ver.  4. — Jesus  came.  Notice  this  abrupt 
introduction  of  the  principal  Personage  of  the  history  (comp.  ver.  1). 
— From  Nazareth  of  Galilee.  Mark  assumes  that  Nazareth  had 
been  His  home,  and  '  of  Galilee '  was  added  for  the  information  of 
the  special  class  of  readers  for  whom  he  wrote. — And  -was  bap- 
tized of  John  in  the  Jordan;  lit.,  into  the  Jordan  (comp.  'out  of 
the  water,'  ver,  10),  in  allusion  to  the  ancient  mode  of  baptism.  Jesus, 
who  was  sinless,  came  to  a  baptism  '  unto  repentance.'  This  condescen- 
sion formed  a  part  of  the  obedience  to  the  Divine  law  (comp.  Matt.  3 : 
15),  rendered  by  Him  as  a  member  of  the  Jewish  nation.  The  Jews 
were  baptized  in  token  of  uncleanness,  so  He,  '  numbered  with  the 
transgressors,'  must  needs  go  through  the  rites  and  purifications  pre- 
scribed for  them.  This  act  closed  the  concealed  life  of  quiet  subjection 
and  legal  submission,  opening  the  public  life  of  mediatorial  satisfaction. 
Hence  He  was  baptized,  both  to  fulfil  all  righteousness  and  to  receive 
the  Divine  attestation ;   certainly  not  merely  to  honor  John. 

Ver.  10.  Straightway.  A  favorite  expression  in  this  Gospel. — 
He  saw,  i.  e.,  Jesus  IJimself,  though  John  also  saw  it  (John  1 :  32). — 


MARK  I.  [1:11-13. 


11  Spirit  as  a  dove  descending  upon  him :  and  a  voice 
came  out  of  the  heavens,  Thou  art  my  beloved  Son, 
in  thee  I  am  well  pleased. 

12  And  straightway  the  Spirit  driveth  him  forth  into 

13  the  wilderness.     And  he  was  in  the  wilderness  forty 

The  heavens  rent  asunder. — A  stronger  expression  than  that  used 
by  Matthew  and  Luke.  The  original  indicates  that  the  process  was 
seen.  A  miraculous  phenomenon  is  plainly  referred  to. — And  the 
Spirit  (Matthew  :  'the  Spirit  of  God  ')  as  a  dove  (Luke  :  '  in  a  bo- 
dily form,'as  'a  dove')  descending  upon  him.  All  four  Evangel- 
ists mention  this  appearance,  which  was  a  temporary  embodiment  of 
the  Holy  Ghost,  publicly  to  inaugurate  Jesus  as  the  Messiah.  The 
dove  was  the  symbol  of  perfect  gentleness,  of  purity,  of  fulness  of  life, 
and  life-giving  power.  John  (1 :  32)  says,  'it  abode  upon  Him.'  This 
was  to  John  the  sign  that  Jesus  was  the  Messiah,  the  Lamb  of  God,  the 
Son  of  God  (John  1 :  29-34).  To  Jesus  it  was  the  visible  sign  of  a  per- 
manent anointing  by  the  Holy  Ghost,  an  induction  into  His  public  mi- 
nistry. It  is  a  divine  mystery,  revealed  to  us  and  to  be  accepted  by 
faith ;  for  Ave  could  not  explain  or  prove  how  One  conceived  by  the 
Holy  Ghost  can  be  anointed  by  the  Holy  Ghost.  As  the  Anointed  One, 
He  is  thus  revealed  as  King  and  Priest;  and  with  reverence  we  may 
Buppose  that  with  Him  'the  Divine  Spirit,  though  essentially  one  with 
Him,  now  entered  into  new  relations,  with  a  view  to  that  mediatorial 
work  in  which  they  were  to  be  respectively  the  Saviour  and  the  Sanc- 
titier  of  mankind'  (J.  A.  Alexander). 

Ver.  11.  A  voice.  Doubtless  heard  by  all  present,  as  at  the  Trans- 
figuration (comp.  chap.  9;  7). — Came  out  of  the  heavens.  The 
latter  phrase  is  to  be  joined  with  'came,'  not  with  'voice,'  as  in  the 
A.  V. — Thou  art.  Matthew  :  *  This  is  ;'  as  a  proof  to  John  of  the 
Messiahship  of  Jesus. — My  beloved  Son,  lit.,  'my  Son  the  be- 
loved.' This  implies  that  no  one  else  could  be  'son'  or  'beloved'  in 
the  sense  here  intended.  Comp.  the  title  already  given  in  ver.  1. — In 
thee.  So  Luke;  Matthew:  'in  whom.' — I  am  -well  pleased. 
(Comp.  Isa.  42:  1.)  The  original  points  to  a  past  act,  and  more  pro- 
perly means,  '  I  fixed  my  delight.'  So  in  the  account  of  the  Transfigu- 
ration (Matt.  17:  5).  It  therefore  points,  not  to  a  good  pleasure 
which  begins  at  this  time,  but  to  the  complacency  of  God  the  Father  in 
His  Son,  when  He  assumed  the  office  of  Mediator.  It  is  implied  that 
the  Godhead  existed  eternally  as  Father,  Son,  and  Holy  Ghost  ;  but  on 
this  occasion  the  Three  Persons  are  manifested  and  distinguished. 
This  revelation  of  the  Trinity  at  the  baptism  of  Jesus  agrees  Avith  the 
formula  of  Christian  baptism.  At  such  a  time  miraculous  events  might 
be  expected.  If  Christ  is  what  He  claims,  then  the  supernatural  be- 
comes natural  in  His  life  on  earth. 

Vers.  12,  13.  The  Temptation. — Parallel  passages :  Matt.  4 ;  1-11 ;  Luke  4 :  1-13. 
Mark  gives  only  a  brief  outline. 


1:  12-15.]  MARK  I. 


days   tempted   of  Satan;  and  he  was  with  the  wild 
beasts ;  and  the  angels  ministered  unto  him. 
14      Now  after  that  John  was  delivered  up,  Jesus  came 
into  Galilee,  preaching  the  gospel  of  God,  and  saying, 

Yer.  12.  Straightway.  The  same  favorite  -word  as  in  ver.  10. 
The  A.  V.  uses  seven  different  words  to  represent  this  one  Greek  word, 
which  may  always  be  rendered  'straightway.' — The  Spirit  driveth 
him  forth.  Comp.  Matt.  4:1.  The  expression  here  used  is  stronger 
than  'led  up'  (Matthew),  'led'  (Luke). 

Ver.  13.  Tempted.  It  is  implied  here,  as  in  Luke,  that  the  temp- 
tation continued  during  the  forty  days,  although  the  more  personal 
assault  was  made  at  the  close  of  the  fast. — Satan,  the  prince  of  dark- 
ness, was  personally  engaged. — With  the  wild  beasts.  A  graphic 
touch  peculiar  to  IMark,  enhancing  the  horror  of  the  scene.  Christ 
was  probably  threatened  with  physical  danger  from  the  wild  beasts. 
Scarcely  a  figurative  expression  of  His  loneliness  and  helplessness. 
Possibly  a  hint  of  His  lordship  over  animals,  who  could  not  hurt  or 
flee  from  Him  ;  or  an  allusion  to  the  Second  Adam  as  the  restorer  of 
Paradise. — Ministered.  Probably  with  food  (comp.  Matt,  4:  11). 
The  fasting,  though  not  mentioned,  is  thus  implied.  That  our  Lord 
was  actually  tempted.  His  moral  nature  tested  in  many  ways,  but  pre- 
eminently at  this  time,  is  plainly  stated.  Comp.  Ilcb.  2:  18;  4:  15. 
How  this  could  be,  may  be  inexplicable ;  but  the  fact  is  revealed. 
The  simple  historical  character  of  the  Gospel  narratives  opposes  the 
theories  which  make  of  the  temptation  a  parable  or  myth  ;  nor  do  the 
accounts  point  to  a  vision  like  that  of  Peter  (Acts  10)  or  of  Paul  (2 
Cor.  12).  Some,  objecting  to  the  obvious  and  litei-al  explanation  of 
the  story,  find  in  it  the  record  of  an  internal  experience,  a  struggle  in 
spirit  with  Satan.  But  such  a  theory  fails  to  account  for  the  numerous 
references  to  localities,  to  actions,  and  for  the  dialogues  with  the  for- 
mulas of  quotation  from  the  Old  Testament  (found  in  Matthew  and 
Luke).  The  narrative  should  rather  be  taken  as  literal  history. 
Satan,  the  personal  prince  of  darkness,  whose  subjects  were  unusually 
active  during  the  ministry  of  our  Lord,  appeared  in  some  bodily  form 
to  oppose  and  tempt  the  Prince  of  Life,  who  had  appeared  as  a  real 
man.  This  involves  something  supernatural ;  but  what  more  natural 
under  the  circumstances,  if  there  are  any  supernatural  phenomena? 
That  the  literal  explanation  accepts  the  personality  of  Satan,  is  in  its 
favor  ;  for  on  this  point  the  Bible  is  plain.  Any  theory  of  interpreta- 
tion which  denies  the  existence  of  such  a  being,  admits  of  applications 
to  the  more  blessed  facts  of  the  Gospel  that  rob  them  of  all  truth  and 
power.  The  importance  of  the  occurrence  appears  from  the  fact  that 
three  Evangelists  tell  of  it ;  two  of  them  (Matthew  and  Luke)  in  detail. 

Vers.  14, 15.  The  Opening  of  the  Ministry  in  Galilee.— Comp.  Matt.  4 :  12,  17,  23. 
This  Gospel  presents  the  fewest  deviations  from  the  chronological  order.   In  the  whole 


MARK  I.  [1 :  14,  15. 


15  The  time  is  fulfilled,  and  the  kingdom  of  God  is  at 
hand :  repent  ye,  and  believe  in  the  gospel. 

narrative  of  the  ministry  in  Galilee,  we  find  but  one  such  :  in  the  case  of  the  feast  at 
Levi's  house ;  chap.  2:  15-22.  The  account  begins  at  the  close  of  the  ministry  of  John 
the  Baptist.  On  the  intervening  events,  and  the  theories  respecting  our  Lord's  minis- 
try, see  below. 

Ver.  14.  Now  after  John  was  delivered  up,' i.e.,  put  in  pri- 
son. On  the  reason  of  this  imprisonment,  see  chap.  6:  17. — Jesus 
came  into  Galilee.  Matthew  and  Luke,  as  well  as  Mark,  begin 
their  account  of  our  Lord's  ministry  at  this  point.  A  number  of  events 
recorded  by  John  (1:  19;  4;  54)  certainly  intervened ;  including  the 
first  passover  at  Jerusalem.  Some  place  the  second  passover  (John  5. 
1)  before  this  return  to  Galilee,  which  they  fix  at  the  beginning  of  the 
second  year  of  our  Lord's  ministry.  The  difference  of  time  between 
the  two  theories  would  be  at  most  three  months,  since  the  return 
through  Samaria  (John  4 : )  must  have  occurred  as  late  as  December, 
and  John  may  not  have  been  imprisoned  at  that  time.  *  Galilee '  was 
under  the  jurisdiction  of  Herod.  It  was  the  northernmost  province  of 
Palestine,  the  name  being  derived  from  one  meaning  a  circle  or  ring, 
Samaria  lay  between  Judoea  and  Galilee.  Although  the  Galilceans 
were  Jews  by  race  and  religion,  they  were  regarded  somewhat  con- 
temptuously by  the  inhabitants  of  Judoea,  either  because  they  were 
provincials,  or  because  their  closer  contact  with  the  Gentiles  was  held 
to  degrade  them.  Not  from  fear  of  Herod,  but  on  account  of  the  oppo- 
sition of  the  Pharisees,  and  also  to  reach  the  Galilean  masses  who  had 
been  impressed  by  the  preaching  of  John. — Preaching  the  gospel 
of  God.  See  below  and  comp.  Matt.  4;  17,  23  ;  from  the  latter  pas- 
sage the  words  :   *  of  the  kingdom  '  have  crept  in  here. 

Ver.  15.  The  time  is  fulfilled.  The  right  time,  already  predicted, 
has  come  in  fulfilment  of  prophecy. — The  kingdom  of  God  is  at 
hand.  Matthew :  *  the  kingdom  of  heaven.'  The  reign  of  the  Mes- 
siah, which  is  the  kingdom  of  God,  has  approached.  The  Jews,  how- 
ever, thought  it  was  to  be  a  temporal  kingdom.  Hence  they  rejected 
an  humble  Saviour,  and  yet  used  this  view  against  Him  before  Pilate 
(Luke  23  :  2;  John  19 ;  12).  From  this  Jewish  error  the  Apostles 
were  not  entirely  freed  until  the  day  of  Pentecost.  It  does  not  refer 
exclusively  to  a  kingdom  still  future,  but  to  the  reign  of  the  Messiah 
both  in  its  inception  and  its  consummation  (at  the  future  '  coming'). 
The  former  is  the  prominent  thought  here,  in  other  cases  the  latter. 
In  the  widest  sense  it  includes  the  Old  Testament  theocracy  as  a  pre- 
paration.— Repent.  Comp.  the  preaching  of  John  the  Baptist;  Matt. 
3  :  2.  The  Greek  word  first  meant,  to  change  the  mind,  but  *  mind ' 
referred  to  the  whole  soul,  and  the  term  naturally  passed  into  a  specific 
sense,  to  turn  from  sin  unto  God.  It  suggests  reformation  rather  than 
sorrow  or  remorse,  and  here  implies  that  the  people  were  corrupt  and 
unmindful  of  God. — Believe  in  the  gospel.     Peculiar  to  Mark. 


1:  16,  17.]  MARK  I. 


16  And  passing  along  by  the  sea  of  Galilee,  he  saw 
Simon  and  Andrew  the  brother  of  Simon  casting  a  net 

17  in  the  sea :  for  they  were  fishers.     And   Jesus  said 
unto  them,  Come  ye  after  me,  ^nd  I  will  make  you  to 

The  message  of  John  the  Baptist  did  not  include  this.  As  yet  our 
Lord  does  not  preach  faith  in  Himself;  that  must  come  later.  But 
even  here  is  the  germ  of  faith  in  a  Personal  Redeemer.  The  Jews  all 
hoped  for  the  kingdom  of  God.  Jesus  proclaims  it,  but  adds  something 
they  do  not  seem  to  have  expected ;  repentance  and  faith  in  order  to 
enter  it. 

Vers.  16-20.  The  Call  of  the  ForE  Fishermex.— Parallel  passage  :  Matt.  4 :  18- 
22 ;  comp.  Luke  5 :  2-11.  This  occurrence  seems  to  have  followed  closely  upon  the 
rejection  at  Nazareth  narrated  by  Luke  (4 :  16-30),  and  to  be  immediately  connected 
with  the  miraculous  draught  of  fishes  (Luke  5 :  2-11).  The  order  of  Mark  is  more 
strictly  chronological. 

Yer.  16.  And  passing  along.  The  form  of  the  original  shows 
entire  independence  of  Matthew,  and  the  more  graphic  style  of  Mark. 
— The  sea  of  Galilee.  More  properly  a  lake ;  comp.  Luke  5.  1 : 
'The  lake  of  Gennesaret.'  John  twice  (6:  1;  21  :  1)  gives  a  third 
name,  '  the  Sea  of  Tiberias,'  from  a  celebrated  city  on  its  shore.  The 
Old  Testament  name  was  Cinnereth  (Deut.  3  :  17),  or  Cinneroth  (1 
Kings  15:  20).  The  lake  is  of  oval  shape,  from  twelve  to  fourteen 
miles  long,  and  about  half  as  broad.  It  is  formed  by  the  river  Jordan, 
and  is  653  feet  below  the  level  of  the  Mediterranean  ;  sudden  storms 
of  great  violence  descend  upon  it ;  compare  chap.  4  :  37,  and  parallel 
passages.  'The  water  is  salubrious,  fresh,  and  clear;  it  contains 
abundance  of  fish  ;  the  banks  are  picturesque,  although  at  present 
bare ;  toward  the  west  they  are  intersected  by  calcareous  mountains  ; 
toward  the  east  the  lake  is  bounded  by  high  mountains  (800  to  1,000 
feet  high),  partly  of  chalk  and  partly  of  basalt  formation.'  Simon  ; 
contracted  from  'Simeon.'  He  was  not  yet  called  'Peter;'  hence 
Mark  is  historically  more  accurate. — Andrew.  This  Greek  name 
shows  how  common  that  language  was  in  the  East.  It  is  not  known 
which  was  the  elder  brother;  sometimes  one  and  sometimes  the  other 
is  named  first.  Their  home  was  Bethsaida  (John  1 :  44).  Andrew  and 
another  disciple  of  John  the  Baptist,  probably  the  Evangelist  John, 
were  the  first  followers  of  Jesus  (John  1 :  35-40). — In  the  sea,  not 
*  into  ;'   the  net  was  in  the  water,  and  they  were  moving  it  tliere. 

Ver.  17.  Come  ye  after  me.  The  form  of  the  command  in  Mat- 
thew is  the  same ;  but  the  A.  Y.  there  renders  it :  '  follow  me.'  This 
call  to  personal  attendance  is  to  be  distinguished  from  the  previous 
acquaintanceship  and  discipleship  (John  1),  and  also  from  the  later 
choice  and  call  to  the  apostleship  (chap.  3:  13-19) — All  of  the  Twelve 
were  in  attendance  upon  our  Lord  before  they  were  chosen  to  be 
Apostles.     This  training  was  the  work  of  time. — ^You  to  become. 


10  MARK  I.  [1 :  18-21. 

18  become  fishers  of  men.     And  straightway  they  left 

19  the  nets,  and  followed  him.  And  going  on  a  little 
further,  he  saw  James  the  son  of  Zabedee,  and  Jolm 
his  brother,  who  also  were  in  the  boat  mending  the 

20  nets.  And  straightway  he  called  them  :  and  they  left 
their  father  Zebedee  in  the  boat  with  th5  hired  ser- 
vants, and  went  after  him. 

21  And  they  go  into  Capernaum ;  and  straightway  on 
the  sabbath  clay  he  entered  into  the  synagogue  and 

More  strictly  accurate  than  Matt.  4  :  19,  hence  not  copied  nor  condensed 
from  that  account. — Fishers  of  men.  An  apt  and  homely  figure. 
'  The  main  points  of  resemblance  cannot  be  mistaken,  such  as  the  value 
of  the  object,  the  necessity  of  skill  as  well  as  strength,  of  vigilance  as 
■well  as  labor,  with  an  implication,  if  not  and  explicit  promise,  of  abun- 
danc3  and  success  in  their  new  fishery'  (J.  A.  Alexander). 

Ver.  18.  Straightway.  Mark's  favorite  word,  but  occurring  in 
Matthew's  account  also.     The  obedience  was  pi'ompt. 

Ver.  19.  A  litt  e  further.  An  exact  statement,  peculiar  to  Mark. 
— Ja:nes,  i.  e.,  .Jacob.  He  Avas  probably  the  older  brother,  and  the  first 
Apotle  to  suffer  martyrdom  (Acts  12:  2). — John,  the  Apostle  and 
Evangelist.  Their  mother's  name  was  Salome  (Matt.  27 :  56  ;  Mark  16  : 
40);  anl  it  is  now  regarded  as  highly  probable  that  she  was  a  sister 
of  Mary,  the  mother  of  Jesus  (John  19  :  25).  This  relationship  was 
doubtless  not  without  its  influence  upon  the  two  brothers.  On  their 
character,  see  chap.  3:  17. — Mending  the  nets;  setting  them  in 
order  after  the  previous  night  of  toil.  Matthew  mentions  in  this  con- 
nection that  Zebedee  was  in  the  boat ;  Mark  inserts  that  fact  in  the 
next  verse. 

Ver.  20.  With  the  hired  servants.  Peculiar  to  Mark.  Zebedee 
was  not  poor,  and  was  not  left  helpless  by  this  act  of  his  sons.  Nothing 
further  is  known  of  him. — "Went  after  him  :  not  simply,  '  followed 
Him'  (Matt,  and  Luke).  The  great  particularity  of  the  brief  account 
suggests  that  Peter  himself  told  INIark  the  story.  Hence  the  order  of 
Mark  is  probably  the  more  exact,  Peter  being  an  eye-witness  through- 
out. 

Vers.  21-2S.  The  Healing  of  a  Demoniac  at  CAPEEXAtni.— Parallel  passage  :  Luke 
4 :  31-37.  The  order  of  Mark  is  more  exact.  It  is  significant  that  the  beginning  of 
our  Lord's  Galilean  ministry  was  marked  by  such  a  miracle. 

Ver.  21.  And  they  go  into  Capernaum  ;  ♦  His  own  city'  (Matt. 
9:  1).  This  was  probably  the  beginning  of  our  Lord's  residence  in 
that  place,  although  He  had  previously  healed  the  son  of  a  nobleman 
who  lived  there  (John  4 :  46-54).  Capernaum  was  a  thriving  com- 
mercial town  on  the  north-western  shore  of  the  Sea  of  Galilee  (Matt. 


l!  22,  23.]  MARK  I.  11 

22  taught.     And  they  were  astonished  at  his  teaching : 
for  he  taught  them  as  having  authority',  and  not  as  the 

23  scribes.    And  straightway  there  was  in  their  synagogue 

4:  13").  The  exact  site  is  in  dispute.  Ptobinson  places  it  at  Khan 
Minych,  on  account  of  a  fountain  in  the  neighborhood,  of  •which  .Jo- 
sephus  speaks  ;  Thomson,  at  Tell  Hum,  frooi  a  resemblance  to  the  an- 
cient name.  The  latter  view  is  confirmed  by  recent  discoveries.  The 
name  means  either,  village  of  Xahum,  or,  village  of  consolation.  The 
uncertainty  as  to  the  site  and  name  fulfils  our  Lord's  prediction  (^latt. 
11:23). — Synagogue.  'During  the  Babylonish  exile,  when  the 
Jews  were  shut  out  from  the  Holy  Land,  and  from  the  appointed  sanc- 
tuary, the  want  of  places  for  religious  meetings,  in  which  the  worship 
of  God,  without  sacriuees,  could  be  celebrated,  must  have  been  painfully 
felt.  Thus  synagogues  may  have  originated  at  tliat  ominous  period. 
When  the  Jews  returned  from  Babylon,  synagogues  were  planted 
throughout  the  country  for  the  purpose  of  alTording  opportunities  for 
publicly  reading  the  law,  independently  of  the  regular  sacrificial  ser- 
vices of  the  temple  (Xeh.  8  :  1,  etc.).  At  the  time  of  Jesus  there  was 
at  least  one  synagogue  in  every  moderately  sized  town  in  Palestine 
(such  as  Nazareth,  Capernaum,  etc.),  and  in  the  cities  of  Syria,  Asia 
Minor,  and  Greece,  iu  which  Jews  resided  (Acts  9:  2sqq.).  Larger 
towns  possessed  several  synagogues ;  and  it  is  said  that  there  were  no 
fewer  than  400,  or  even  430,  of  them  in  Jerusalem  itself  (Vunor). 
— And  taught.  Our  Lorl  was  regarded  as  a  Piabbi,  and  the  simple 
synagogue  service  permitted  Him  to  teach  publicly  in  these  places  of 
worship. 

Yer.  22.  "Were  astonished.  A  strong  word  :  '  driven  from  their 
customary  state  of  mind  by  something  new  and  strange.' — Teaching, 
rather  than  'doctrine  ;'  the  former  includes  the  manner  as  well  as  the 
matter  of  His  instruction,  both  of  which  awakened  astonishment. — 
For  he  taught  them.  Tliis  may  refer  to  His  habitual  mode  of 
teaching. — As  having  authority.  'One'  is  not  only  unnecessary, 
but  incorrect.  Christ  is  not  'one'  among  others  'having  authority,' 
but  the  only  one  having  authority  in  this  highest  sense,  as  the  one 
coming  directly  from  God,  and  Himself  the  personal  embodiment 
of  the  Truth. — And  not  as  the  scribes.  The  scribes  were  ex- 
pounders of  the  Old  Testament.  Their  exposition,  too,  was  in  one 
sense  authoritative,  but  they  referred  continually  to  the  authority  of 
learnel  Ptabbis.  Our  Lord  introduced  His  expositions  thus:  •Verily 
I  say  unto  you.'  Com':*,  the  previous  discourse  at  Zsazareth  (Luke  4  : 
21,  elc),  and  Matt.  7  :  *23,  20. 

Vcr.  23.  Stralght-wa'/.— The  be::t  authorities  insert  ^.lark's  favor- 
ite word  at  this  point. — A  man  with  an  unclean  spirit.  Lit., 
'in  an  unclean  spirit,'  in  his  power,  in  intimate  union  with  him.  The 
more  usual  expression  is  'demoniac,'  lit.,  '  demonized.'  The  Gospel 
accounts  plainly  show  that  in  those  days  evil  spirits  ('demons')  in- 


12  •  MARK  I.  [1:  24-27. 

24  a  man  with  an  unclean  spirit ;  and  he  cried  out,  say- 
ing, What  have  we  to  do  with  thee,  thou  Jesus  of 
Nazareth  ?  art  thou  come  to  destroy  us  ?    I  know  thee 

25  who  thou  art,  the  Holy  One  of  God.  And  Jesus 
rebuked  4iim,  saying,  Hold  thy  peace,  and  come  out 

26  of  him.     And  tJie  miclean  spirit,  ^tearing  him  and 

27  crying  with  a  loud  voice,  came  out  of  him.  And  they 
were  all  amazed,  insomuch  that  they  questioned  among 
themselves,  saying.  What  is  this  ?  a  new  teaching ! 
with  authority  he  commandeth  even  the  unclean  spirits, 

1  Or,  it.  2  Or,  convulsing. 

vaded  the  persons  of  men.  TVe  cannot  explain  how  this  took  place  ; 
but  Matt.  4 :  24  and  similar  passages  distinguish  this  possession  from 
every  kind  of  sickness.  When  our  Lord  came  to  earth,  Satan  would 
be  most  hostile. 

Yer.  24.  What  have  -we  to  do  "w^ith  thee  ?  Lit.,  'what  to  us 
and  to  thee,'  what  have  we  in  common  ;  comp.  Matt.  8  :  29. — To 
destroy  us.  The  language  of  the  demon,  overbearing  the  conscious- 
ness of  the  man.  The  plural  indicates,  either  the  presence  of  more 
than  one  evil  spirit,  or  that  this  one  speaks  as  the  representative  of 
the  class.  The  destruction  referred  to  includes  lanishment  to  torment 
(comp.  Matt.  8:  29),  and  also  the  destruction  of  the  empire  of  Satan 
in  the  world,  signified  and  begun  in  such  expulsions  as  these. — I 
kno-w  thee.  Already  conscious  of  His  influence,  the  evil  spirit  with 
supernatural  sagacity  recognizes  Him  as  the  Messiah. — The  Holy 
One  of  God.  An  acknoAvledgment  of  His  Messiahship,  but  not 
necessarily  of  Ilis  Divinity.  The  '  unclean  spirit '  describes  our  Lord 
as  the  *  Holy  One,'  because  this  holiness  torments  him  already,  and 
marks  Jesus  as  One  sent  by  God  to  destroy  Satan's  empire. 

Yer.  25.  Rebuked  him.  Our  Lord  refuses  the  testimony  of 
demons  to  His  Person. — Hold  thy  peace.  Lit.,  *  be  thou  muzzled,' 
silenced.  A  command  joined  with  enforcing  power.- — Come  out  of 
him.  Two  distinct  personalities  are  spoken  of,  the  demon  and  the 
possessed  man. 

Yer.  23,  Tearing  him.  A  paroxysm  attended  the  dispossession 
(comp.  chap,  9  :  2G  ;  Luke  9  :  42)  ;  not  a  natural  convulsion,  but  the 
malicious  act  of  the  demon, — And  crying  with  a  loud  voice. 
The  act  of  the  demon,  not  a  cry  of  pain  from  the  demoniac.  Luke 
(4:  35)  adds  that  the  demon  'hurt  him  not.'  The  graphic  and  minute 
description  forbids  the  view  that  this  was  a  cure  of  epilepsy. 

Yer.  27.  They  questioned  among  themselves.  Only  a  mira- 
cle could  produce  this  effect.  The  people  bcTan  -to  think  and  argue 
for  themselves,  not  to  ask  the  scribes. — What  is  this  ?  a  ne'w 
teaching!     This  is  the  rendering  of  the  more  lively  report  of  Mark. 


1:  28-30.]  MARK  I.  13 

28  and  they  obey  him.  And  the  report  of  him  went  out 
straightway  everyAvhere  into  all  the  region  of  Galilee 
round  about. 

29  And  straightway,  ^when  they  were  come  out  of  the 
synagogue,  they  came  into  the  house  of  Simon  and 

30  Andrew,  with  James  and  John.  Now  Simon's  wife's 
mother  lay  sick  of  a  fever ;  and  straightway  they  tell 

1  Some  ancient  authorities  read  ivhen  he  loas  come  out  of  the  synagogue,  he  came,  &c. 

They  rightly  inferred,  that  such  new  and  unexampled  power  was  to 
attest  a  new  revelation  from  God. — Even  the  unclean  spirits. 
Mark  gives  special  prominence  to  Christ's  power  over  demons.  Such 
an  exercise  of  '  authority '  was  unexampled. — ^lark  and  Luke  men- 
tion this  miracle  first,  without  saying  that  it  was  actually  the  first. 
That  in  Cana  of  Galilee  (John  2:  1-11)  was  the  first,  since  this  is  ex- 
pressly stated.  The  second  is  recorded  in  John  4 :  4G-54.  Matthew 
(4 :  24)  speaks  of  many  miracles,  but  describes  first  the  healing  of  a 
leper  (chap.  8  :  2-4),  in  accordance  with  the  purpose  of  his  Gospel. 
The  Evangelists  undoubtedly  intended  to  convey  the  impression  that 
Jesus  wrought  miracles  to  confirm  and  seal  His  ministry  as  the  Saviour 
of  men.  If  Christ  is  what  He  claims  to  be,  His  miracles  are  not  only 
possible,  but  necessary.  If  He  is  not  what  the  Gospels  represent  Him 
as  being,  then  there  is  little  to  preserve  the  human  race  from  material- 
istic atheism. 

Ver.  28.  And  the  report  of  him  went  out  straightway 
everywhere.  The  correct  reading  presents  most  graphically  the 
effect  of  the  miracle. — Region  of  Galilee  round  about.  Not  the 
regions  adjacent  to  Galilee,  but  the  adjacent  regions  of  Galilee. 

Yers.  29,  31.  The  Healing  of  Petee's  Wife's  Mother. — Parallel  passages :  Matt. 
8 :  14,  15  ;  Luke  4 :  38,  39.  The  place  was  undoubtedly  Capernaum.  Here  Matthew 
deviates  greatly  from  the  chronological  order. 

Yer.  29.  And  straightway.  On  the  'Sabbath  day'  (ver.  21) 
after  the  occurrence  in  the  synagogue. — The  house  of  Simon  and 
Andrew.  Now  living  in  Capernaum.  Bethsaida,  however,  is  called 
(John  1  :  45)  'the  city  of  Andrew  and  Peter.'  When  or  why  they 
removed  is  unknown. — With  James  and  John.  Mark  alone  men- 
tions these.  The  particularity  favors  the  theory  that  Peter  had  told 
Mark  of  it.  The  Twelve  were  not  yet  chosen  ;  though  these  four  fish- 
ermen had  been  called  to  follow  Christ  (vers.  17,  20).  Even  as  Apos- 
tles, they  were  more  intimately  associated  with  each  other  and  with 
Jesus,  than  were  the  rest  of  the  Twelve. 

Ver.  30.  Now  Simon's  wife's  mother.  Simon  was  therefore 
married.  Jerome  and  modern  Romanist  expositors  infer  that  the  wife 
was  dead  from  the  fact  that  the  mother  when  healed  '  ministered  unto 
them ;'  but  were  that  the  case,  Peter  must  have  married  again  (comp. 


14  MARK  I.  [1:  31-34. 

31  him  of  her ;  and  he  came  and  took  her  by  the  hand, 
and  raised  her  up ;  and  the  fever  left  her,  and  she 
ministered  unto  them, 

32  And  at  even,  when  the  sun  did  set,  they  brought 
unto  him  all  that  were  sick,  and  them  that  were  ^pos- 

33  sessed  with  devils.     And  all  the  city  was  gathered 

34  together  at  the  door.  And  he  healed  many  that  were 
sick  with  divers  diseases,  and  cast  out  many  ^devils ; 
and  he  suffered  not  the  ^devils  to  speak,  because  they 
knew  him.^ 

1  Or,  demoniacs. 
2  Gr.  demom.  3  Many  ancient  authorities  add  to  be  Christ.     See  Luke  4 :  41. 

1  Cor.  0  :  5).  '  Legend  says  that  her  name  was  Perpetua  or  Concordia.' 
— And  straightway  they  tell  him  of  her.  Matthew  omits  this 
telling  ;  Luke  says  :   '  they  besought  Him  for  her.' 

Ver.  31.  Took  her  by  the  hand,  and  raised  her  up.  Mark 
is  here  more  minute  than  Matthew  or  Luke.  Our  Lord  could  heal  by 
a  word  at  a  distance,  in  the  response  to  faith  ;  but  He  generally  made 
some  outward  sign  of  His  willingness  and  will  to  cure ;  the  sign  cor- 
responding to  the  cure  and  proving  that  His  will  healed. — The  healing 
was  instantaneous  and  perfect. — The  fever  left  her,  and  she 
ministered  unto  them ;  thus  showing  her  perfect  restoration. 
The  faith  of  her  family  had  called  for  the  miracle ;  but  she  shows  her 
own  faith  and  her  gratitude  by  '  serving '  the  Lord,  and  that  too  in  the 
natural  and  womanly  way  of  household  duty. 

Vers.  32-.34.  The  IIealixg  of  jVIultitudes  at  Capernaum. — Parallel  passages: 
Matt.  8  :  16, 17  ;  Luke  4 :  40,  41. 

Ver.  32.  And  at  even,  when  the  sun  did  set.  The  Sabbath 
had  ended,  and  they  felt  at  liberty  to  bring  the  sick  and  possessed. — 
Them  that  were  possessed  with  devils  (or,  'demoniacs'),  or, 
more  literally,  '  those  demonized,'  under  the  power  of  evil  spirits ; 
comp.  vers.  23-27.     The  two  afflicted  classes  are  distinguished. 

Ver.  33.  Gathered  together  at  the  door.  Peculiar  to  Mark, 
and  suggesting  the  impression  made  on  Peter  looking  out  from  the 
house. 

Ver.  84.  And  he  healed  many,  etc.  This  does  not  imply  that 
some  were  not  healed,  either  because  there  was  not  time,  or  because 
they  lacked  faith  ;  both  Matthew  (8 :  16)  and  Luke  (4  :  40)  say  that 
all  were  healed. — Suffered  not  the  devils  (more  correctly,  •  de- 
mons') to  speak.  This  was  usual.  See  ver.  25;  comp.  the  more 
particular  account  of  Luke  (4:  41).  Our  Lord  could  be  Himself  the 
witness  to  His  claims  (comp.  John  8  :  14-18) ;  practically  no  man 
ever  believes  in  Christ  without  first  believing  Christ  Himself  indepen- 
dently of  other  witnesses.     Besides,  these  were  unworthy  witnesses  • 


1 :  35-38.]  MARK  I.  15 

35  And  in  the  morning,  a  great  while  before  day,  he 
rose  up  and  went  out,  and  departed  into  a  desert  place, 

36  and  there  prayed.     And   Simon  and  they  that  were 

37  with  him  followed  after  him ;  and  they  found  him, 

38  and  say  unto  him.  All  are  seeking  thee.  And  he  saith 
unto  them,  Let  us  go  elsewhere  into  the  next  towns, 
that  I  may  preach  there  also ;  for  to  this  end  came  I 

it  was  not  the  right  time  for  the  truth  they  stated.     But  Satan  and 
Satan's  emissaries  can  speak  the  truth  when  it  will  serve  an  evil  end. 

Vers.  35-39.  The  Circot  through  Galilee.— Parallel  passage:  Luke  4:  42-44; 
comp.  Matt.  4 :  23,  24.  The  passage  in  Matthew  may  be  only  a  more  general  descrip- 
tion of  our  Lord's  ministry  in  Galilee.  The  paragraph  has  been  greatly  improved  by 
the  emendations  of  the  Eevitied  Version,  restoring  the  vivacious  style  of  Mark. 

Ver.  35.  A  great  while  before  day,  or,  'while  it  was  still  night.' 
Luke:  'when  it  was  day,'  or  literally,  'it  becoming  day.'  Both  refer 
to  the  same  point  of  time,  the  earliest  dawn.  Between  this  and  the 
parallel  passage  in  Luke,  there  is  a  great  difference  in  words,  though 
none  in  matter.  A  proof  of  the  independence  of  Mark,  since  Matthew 
does  not  give  these  details. — Into  a  desert  place.  .Just  as  in  Luke. 
*  Solitary  place '  really  expresses  the  uninhabited  character  of  the 
region  referred  to ;  but  the  word  is  usually  rendered  '  desert.'  Evi- 
dently near  Capernaum. — And  there  prayed.  Our  Lord's  example 
enjoins  secret  prayer.  His  work  and  prayer  are  closely  connected. 
The  punctilious  observance  of  the  Sabbath  in  Capernaum  gave  the 
people  their  rest,  and  yet  must  have  abridged  our  Lord's  repose. 
Prayer  with  Him  seems  to  have  been  not  only  intimate  communion 
with  His  Father,  but  a  necessary  preparation  for  His  ministry.  How 
much  more  needful  for  us  ! 

Ver.  36.  They  that  were  with  him.  '  Simon,'  mentioned  first 
as  head  of  the  house  from  which  Jesus  had  withdrawn ;  the  others 
were :  .James  and  John  and  Andrew,  though  perhaps  more  may  have 
been  with  them. 

Ver.  37.  And  they  found  him.  Search  and  uncertainty  is  im- 
plied, since  He  had  retired  to  an  unfrequented  spot. — All  are  seek- 
ing thee.  The  crowd  soon  followed  Simon  and  his  friends.  See 
Luke  4  :  42.  Peter  said  this  to  induce  Him  to  return,  and  the  crowd 
besought  Him  to  stay.  The  will  of  the  multitude  did  not  govern  Him, 
as  they  supposed,  hence  the  reply  in  the  next  verse. 

Ver.  38.  Let  us  go  elsewhere  into  the  next  towns.  Spoken 
to  the  disciples,  who  are  invited  to  go  with  Him.  The  answer  to  the 
multitude  is  given  by  Luke  f4:  43) :  'I  must  preach  the  kingdom  of 
God  to  other  cities  also.' — That  I  may  preach  there  also.  Not  to 
work  miracles,  but  to  preach ;  though  He  did  both  (ver.  39).  The 
crowd  gathered  because  of  the  works  He  performed ;  but  His  great 


16  MARK  I.  [1 :  39,  40. 

39  forth.     And  he  went  into  their  synagogues  throughout 
all  Galilee,  preaching  and  casting  out  ^devils. 

40  And  there  cometh  to  him  a  leper,  beseeching  him, 
*and  kneeling  down  to  him,  and  saying  unto  him,  If 

1  Gr.  demons.    -  Some  ancient  authorities  omit  and  kneeling  down  to  him. 

objact  was  to  teach.  Altlioujli  indiiferent  to  tlie  immedialo  wish  of 
the  multitudes,  He  shows  Ilis  desire  to  really  bless  them,  by  seeking 
them  even  while  all  sought  Him. — For  to  this  end  came  I  forth, 
I.  e.,  from  God.  Luke:  '  therefore  am  I  sent.'  Probably  neither  the 
disciples  nor  the  multitude  understood  this.  It  surely  means  more 
than  that  for  this  reason  He  came  out  of  Capernaum  or  out  of  the 
house,  because  that  coming  forth  (ver.  35)  was  to  pray,  not  to  preach. 
Ver.  39.  In  their  synagogues.  Lit.,  'into,'  implying  that  He 
went  into  them,  and  reached  the  ears  of  the  people. — AU  Galilee. 
Not  the  next  towns  only,  but  throughout  the  whole  region ;  comp. 
Matt.  4:  23,  and  especially  Luke  4  :  44. 

Vers.  40-45.  The  Healing  of  the  Leper. — Parallel  passages :  Matt.  8 :  2-4 ;  Luke 
5  :  12-14.  Mark's  account  is  fuller,  showing  independence,  and  confirming  the  riew 
that  Matthew  has  deviated  from  the  chronological  order.  From  Luke  5  :  12-14  we 
conclude  that  the  miracla  occurred  at  some  other  place  than  Capernaum,  although 
Mark  2 :  1  suggests  that  it  was  not  far  from  that  city. 

Ver.  40.  A  leper.  Leprosy  is  a  horrible  disease  of  the  skin,  pre- 
valent for  ages  in  Egypt  and  neighboring  regions.  It  seems  to  have 
been  of  a  more  virulent  type  in  ancient  times  than  at  present.  The 
form  which  prevailed  among  the  Hebrews  was  the  *  white  leprosy,'  as 
appears  from  the  details  given  in  Lev.  13.  'When  the  disease  is 
decided  in  its  character,  it  is  either  rapidly  cured,  or  else  spreads 
inward.  In  the  former  case  there  is  a  violent  eruption,  so  that  the 
patient  is  white  from  head  to  foot  (Lev.  13  :  12;  2  Kings  5:  27) ;  in 
the  latter  case,  the  disease  progresses  slowly,  and  the  symptoms  are 
equally  distressing  and  fatal,  ending  in  consumption,  dropsy,  suffoca- 
tion, and  death.  ...  No  remedy  was  known  for  the  disease  itself: 
the  leper  was  declared  unclean,  and  excluded  from  intercourse  with 
all  other  persons.  He  had  to  wear  the  prescribed  mourning  garment 
(Lev.  13  :  45),  but  was  permitted  to  associate  with  other  lepers. 
Their  abodes  were  commonly  outside  the  city  walls  (Lev.  13  :  43 ; 
Num.  5:2);  but  they  were  allowed  to  go  about  freely,  provided  they 
avoidei  contict  with  other  persons;  nor  were  they  even  excluded  from 
the  sarvices  of  the  synagogue'  (Lightfoot,  8G2).  'In  this  respect  we 
note  a  great  diffeience  between  the  synagogue  and  the  templG.  On 
recovering  from  leprosy,  several  lustrations  had  to  be  performed  (Lev. 
14).  The  main  points  in  the  prescribed  T-ite  were,  to  appear  before 
the  priest,  and  to  offer  a  sacrifice;  the  latter  being  preceded  by  reli- 
gious lustrations,  and  introduced  by  a  symbolical  ceremony,  in  which 
the  two  turtles  or  pigeons  bore  a  striking  analogy  to  the  scape-goat 


1 :  41-43.]  MARK  I.  17 

41  thou  wilt,  thou  canst  make  me  clean.  And  being 
moved  with  compassion,  he  stretched  forth  his  hand, 
and  touched  him,  and  saith  unto  him,  I  will ;  be  thou 

42  made  clean.     And  straightway  the  leprosy  departed 

43  from  him,  and  he  was  made  clean.  And  he  ^strictly 
charged  him,  and  straightway  sent  him  out,  and  saith 

1  Or,  sternly. 

and  the  other  goat  offered  in  sacrifice  on  the  day  of  atonement  (Lev. 
16  :) '  (Lange  :  Mattheic).  The  disease  was  hereditary  and  infectious, 
but  not  contagious.  The  regulations  of  the  Mosaic  law  respecting  it 
were  sanitary,  it  is  true ;  but  they  had  also  a  religious  significance. 
'  The  leper  was  the  type  of  one  dead  in  sin :  the  same  emblems  are 
used  in  his  misery  as  those  of  mourning  for  the  dead ;  the  same  means 
of  cleansing  as  for  uncleanness  through  connection  with  death,  and 
which  were  never  used  except  on  these  two  occasions '  (Alford). — 
Kneeling  down  to  him.  These  words  are  omitted  in  some  autho- 
rities. They  state  the  same  fact  indicated  by  the  words  of  Matthew's 
account:  'worshipped  Him.' — If  thou  wilt,  thou  canst  make 
me  clean.  In  these  words  '  there  is  at  once  deep  anguish  and  great 
faith.  Other  sick  persons  had  been  cured :  this  the  leper  knew,  hence 
his  faith ;  but  he  was  probably  the  first  man  afflicted  with  his  particu- 
lar malady  that  succeeded  in  reaching  Jesus,  and  entreating  his  aid ; 
hence  his  anxiety '  (Godet).  One  defiled  by  sin  can  now  say :  *  Thou 
wilt,  thou  canst  make  me  clean.' 

Ver.  41.  Moved  with  compassion.  Peculiar  to  Mark,  sug- 
gesting the  report  of  an  eye-witness  (Peter). — He  stretched  forth 
his  hand,  and  touched  him.  Such  touch  was  forbidden  because 
of  the  impurity  of  the  disease.  It  was  not  contagious,  so  that  the 
courage  of  our  Lord  was  not  courage  against  disease,  but  against  bigo- 
try.— I  -will;  be  thou  made  clean.  The  same  word  as  in  ver.  40, 
and  hence  altered  to  correspond.  All  the  accounts  speak,  not  of  the 
cure,  but  of  the  cleansing  of  the  man,  as  the  nature  of  the  disease 
would  suggest. 

Ver.  42.  The  best  authorities  omit  the  words :  *  as  soon  as  he  had 
spoken.' — And  straightway  the  leprosy  departed  from  him. 
The  immediate  disappearance  of  the  disease  is  the  point  of  greatest 
significance.  Leprosy  being  a  type  of  sin,  a  Saviour  who  could  en- 
tirely pardon  with  a  word  (see  below)  must  needs  test  that  power  in 
the  case  of  this  typical  disease  by  instantaneous  and  perfect  cure. 

Ver.  43.  And  he  strictly  (or,  'sternly')  charged  him.  This 
implies  strong  emotion. — And  straight"way  sent  him  out.  Not 
necessarily,  out  of  the  house,  for  there  is  no  evidence  that  the  miracle 
was  performed  in  a  house.  Possibly  out  of  the  city  into  which  the  leper 
had  come  (Luke  4 :  12) ;  but  away  from  Himself,  for  despite  our  Lord's 
compassion,  feelings  of  grief  seem  to  have  been  awakened  by  the  man. 
2 


18  MARK  I.  [1 :  44,  45. 

44  unto  him,  See  thou  say  nothing  to  any  man ;  but  ^  go 
thy  way,  shew  thyself  to  the  priest,  and  offer  for  thy 
cleansing  the  things  which  ]\loses  commanded,  for  a 

45  testimony  unto  them.  But  he  went  out,  and  began  to 
publish  it  much,  and  to  spread  abroad  the  ^matter, 
insomuch  that  ^  Jesus  could  no  more  openly  enter  into 

1  Go,  shoic  (Amer.  Com.).        -  Gr.  word.        ^Gt.  he. 

Ver.  44.  See  thou  say  nothing  to  any  man,  or,  '  tell  no  man 
anything.'  In  Matthew  and  Luke  a  similar  prohibition  occurs.  There 
■was  probably  a  three-fold  reason  for  it :  first,  the  man  himself  was 
doubtless  of  such  a  temperament  that  it  was  best  for  him  to  be  silent ; 
such  characters  still  exist ;  secondly,  as  the  rest  of  the  verse  shows, 
the  Mosaic  injunction  should  first  be  fulfilled,  to  prevent  the  miracle 
from  awakening  prejudice  on  the  part  of  the  ecclesiastical  authorities ; 
third,  here,  as  elsewhere,  our  Lord  discourages  that  kind  of  notoriety 
which  would  gather  to  Him  masses  of  people  with  unspiritual  ends  in 
view ;  all  the  more  because  such  concourses  (see  vcr.  45)  would  awaken 
too  early  in  His  ministry  the  inevitable  hostility  of  the  rulers. — But 
go  thy  way  (or  better,  'go'),  shew  thyself  to  the  priest.  Our 
Lord,  during  His  earthly  life,  never  released  men  from  the  obligation 
to  obey  the  Mosaic  law.  In  the  case  of  the  cleansing  of  a  leper  it  was 
usual,  we  are  told,  for  the  priest  of  the  district  to  inspect  the  leper 
twice.  After  purification  by  this  priest,  a  visit  was  made  to  the  tem- 
ple, and  there  an  ofi"ering  was  presented. — "Which  Moses  com- 
manded (see  Lev.  14:  30,  31),  for  a  testimony  unto  them; 
that  is,  to  the  people,  as  a  public  witness  that  the  defilement  was  re- 
moved. 

Yer.  4-5.  And  began  to  publish  it  much.  This  he  did  at  once 
('began').  Whether  he  went  to  the  priest  at  all,  is  not  mentioned; 
but  he  was  disobedient  at  all  events  in  this  matter,  which  is  mentioned 
by  Mark  only. — Spread  abroad  the  matter.  Lit.,  '  the  word,' 
i.  e.,  the  account  of  what  had  happened,  not  the  word  of  Jesus.  This 
was  wrong,  a  specimen  and  type  of  the  injudicious  zeal,  all  too  com- 
mon among  those  whom  the  Lord  blesses. — Could  no  more.  Moral 
inability.  His  purpose  would  have  been  defeated  by  entering  where 
the  people  were  excited  by  this  report.  The  evil  effect  of  the 
leper's  disobedience. — Into  a  city,  or,  '  the  city.'  The  latter  is 
less  probable,  the  sense  being  rather,  '  into  town,'  not  the  par- 
ticular city  where  the  numbers  had  been  healed. — Was  without 
in  desert  places.  Not  to  avoid  the  people,  for  it  is  added:  and 
they  came  to  him  from  every  quarter,  and  Luke,  without  sta- 
ting that  the  leper  himself  had  spread  the  report,  tells  of  this  effect  of 
the  miracle.  Some  think  our  Lord,  after  touching  the  leper,  was 
unclean  according  to  the  Jewish  law,  and  hence  remained  '  in  desert 
places.'     But  He  would  not  have  acted  from  this  motive  unless  He 


1:  45—2:  1-3.]  MARK  IL  19 

^a  cit>^,  but  was  without  in  desert  places:  and  they 
came  to  him  from  every  quarter. 

2 :  1     And  when  he  entered  again  into  Capernarum  after 
some  days,  it  was  noised  that  he  was  ^in  the  house. 

2  And  many  were  gathered  together,  so  that  there  was 
no  longer  room  for  them,  no,  not  even  about  the  door: 

3  and  he  spake  the  word  unto  them.     And  they  come, 
bringing  unto  him  a  man  sick  of  the  palsy,  borne  of 

1  Or,  the  city.  ^  Or,  at  home. 

acknowledged  the  uncleanness,  and  such  an  acknowledgment  could 
not  be  aflFected  by  the  leper's  report,  which  is  said  to  be  the  cause  of 
His  keeping  away  from  the  cities.  Nor  would  the  multitudes  have 
come  thus  to  an  unclean  person.  The  retirement  was  rather  from  mo- 
tives of  pi'udence,  to  avoid  exciting  the  multitudes  with  their  carnal 
expectations  and  prematurely  increasing  the  hostility  already  awakened 
at  Jerusalem  (.John  4  :  1),  and  beginning  to  show  itself  in  Galilee. 
This  hostility  must  be  regarded  as  much  greater,  if  we  accept  the  view 
that  the  events  recorded  in  John  5,  had  occurred  before  the  Galilean 
ministry. 

Chap.  II :  1-12.  The  Cure  of  the  Paralytic. — Parallel  passages :  ^latt.  9 :  2-8  ; 
Luke  5 :  18-26.  The  account  of  Mark  is  in  its  proper  chronological  position,  and  it  is 
the  most  minute  and  graphic. 

Yer.  1.  Capernaum.    'His  own  city.'    Matt.  9:  1. — After  some 

days.  More  than  one  day,  but  how  many  does  not  appear.  Still, 
even  this  indefinite  mark  of  time  favors  the  view,  that  the  order  of 
this  Evangelist  is  exact. — Noised.  This  suggests  a  private  entrance 
into  the  city,  and  then  a  general  report  that  He  was  there. — In  the 
house.  The  article  is  wanting  in  the  original  ;  the  phi'ase  is  equiva- 
lent to  *  at  home  ;'  but  with  the  additional  idea  of  having  come  there. 
It  is  therefore  probable  that  the  house  was  His  usual  residence  in 
Capernaum ;  but  this  is  not  definitely  expressed. 

Yer.  2.  The  description  of  Mark  is  here  minute. — So  that  there 
>vas  no  longer  room  for  them,  no,  not  even  about  the  door. 
This  paraphrase  brings  out  the  sense.  Another  rendering  is :  'So 
that  not  even  the  parts  about  (or,  towards)  the  door  (much  less  the 
house)  could  any  longer  hold  them.'  This  suggests  a  constantly  in- 
creasing crowd,  at  length  filling  even  the  porch  leading  from  the  inte- 
rior court  to  the  door. — He  spake  the  -word  unto  them,  i.  e.,  'was 
teaching'  (Luke).  He  was  doing  this  when  this  incident  occurred. 
From  Luke's  account  we  infer  that  He  had  already  healed  others  on 
this  occasion. 

Yer.  3.  Borne  of  four.  '  In  a  bed,'  ver.  4  (and  Luke).  Mark 
alone  mentions  the  number  of  men. 


20  MAUK  II.  [2:  4-7. 

4  four.  And  when  they  could  not  ^  come  nigh  unto  him 
for  the  crowd,  they  uncovered  the  roof  where  he  was  : 
and  when  they  had  broken  it  up,  they  let  down  the  ^bed 

6  whereon  the  sick  of  the  palsy  lay.     And  Jesus  seeing 

6  their  faith  saith  unto  the  sick  of  the  palsy,  ^Son,  thy 
sins  are  forgiven.     But  there  were  certain  of  the  scribes 

7  sitting  there,  and  reasoning  in  their  hearts,  Why  doth 

J  Many  ancient  authorities  read  bring  him  unto  him.  2  Qr,  pallet  (Amer.  Com.). 

iGr.  Chad. 

Ver.  4.  Could  not  come  nigh  unto  him.  The  doorway  was 
full  (ver.  2). — They  uncovered  (unroofed)  the  roof  -where  he 

VT^as.  Luke  says  what  is  here  implied  :  '  they  went  upon  the  house- 
top,' probably  by  an  outside  staircase.  The  view  that  they  merely 
removed  the  awning  from  the  court  is  forbidden  by  what  is  added : 
and  vsrhen  they  had  broken  it  up,  or,  '  dug  it  out.'  Besides, 
Luke  explicitly  says  that  the  man  was  let  down  *  through  the  tiling ' 
(tiles).  The  supposition  that  the  parapet  alone  was  broken  through 
is  open  to  the  same  objection.  It  is  most  probable  that  our  Lord  was 
in  the  upper  room,  usually  the  largest  in  an  Eastern  house ;  that 
the  crowd  was  in  the  court,  as  ver.  2  implies,  and  that  these  men 
actually  removed  the  tiles  on  the  roof,  and  broke  through  the  plaster 
or  clay  of  the  roof  itself.  This  was  an  evidence  of  their  earnestness. 
— The  bed.  A  different  word  from  those  used  by  Matthew  and 
Luke.  It  denotes  a  mattress,  sometimes  merely  a  sheepskin,  used 
for  the  service  of  the  sick,  or  as  a  camp-bed.  Hence  the  American 
revisers  suggest  the  marginal  rendering  :  or,  pallet,  in  this  paragraph. 
Of  course  bedsteads  were  and  are  unknown  in  the  East. 

Ver.  5.  Saw  their  faith.  That  is,  the  faith  of  the  bearers, — '  Be 
of  good  cheer,'  is  omitted  here,  and  in  Luke's  account,  the  latter  has 
*Man'  instead  of  'Son.' — Thy  sins  are  forgiven  thee.  They 
have  been  and  are  forgiven.  Some  have  thought  from  this  that  the 
man's  sickness  was  a  direct  judgment  for  sin.  There  is  no  proof  of 
this,  although  it  would  seem  that  the  man's  conscience  had  been  quick- 
ened through  his  sickness.  Our  Lord,  seeing  that  he  needed  both 
spiritual  and  bodily  healing,  shows  not  only  His  wisdom,  but  His  true 
mission,  by  working  first  the  spiritual  cure. 

Ver.  6.  Certain  of  the  scribes  sitting  there.  The  authorized 
expounders  of  the  law.  Luke  defines  them  more  particularly  (5:  17). 
These  were  of  the  Pharisaical  party.  From  Luke' s  account  and  from 
the  term  'sitting,'  we  infer  that  they  came  early;  it  is  probable  they 
were  in  the  upper  room  where  our  Lord  was,  nearer  to  Him  and  in 
the  most  conspicuous  position. — In  their  hearts.  That  they  did  not 
speak,  seems  clear  from  the  various  accounts. 

Ver.  7.  Why  doth  this  man  thus  speak  ?  He  blasphemeth : 
"Who   can,   etc.     This  is  the  best  established  sense  of  the  verse. 


2:8-10.]  MARK  II.  21 

this  man  thus  speak  ?  he  blasphemeth :  who  can  for- 

8  give  sins  but  one,  even  God?  And  straightway  Jesus, 
perceiving  in  his  spirit  that  they  so  reasoned  within 
themselves,  saith  unto  them.  Why  reason  ye  these  things 

9  in  your  hearts  ?  Whether  is  easier,  to  say  to  the  sick 
of  the  palsy.  Thy  sins  are  forgiven;   or  to  say.  Arise, 

10  and  take  up  thy  ^  bed  and  walk  ?     But  that  ye  may 
know  that  the  Son  of  man  hath  ^  power  on  earth  to  for- 

1  Or,  pallet  (Amer.  Com.).  ^  Or,  authority  (Amer.  Com.  read  in  text). 

'This  one,'  contemptuously;  'thus,'  i.  e.,  such  great  things;  the  words 
in  the  original  resemble  each  other  :  '  This  one  in  this  wise.'  If  our 
Lord  were  what  the  scribes  deemed  Him,  their  judgment  was  correct. 
This  occurrence  is  to  prove  the  incorrectness  of  their  estimate  of 
Him. 

Ver.  8.  In  his  spirit.  An  immediate  and  supernatural  knowledge 
is  thus  indicated :  itself  no  slight  evidence  of  His  power  to  forgive 
sins. — "Why  reason  ye  ?  Comp.  on  Matt.  9  :  4,  where  their  thoughts 
are  called  '  evil.' 

Ver.  9.  "Whether  is  easier,  to  say,  Thy  sins,  etc.  '  In  our 
Lord's  argument  it  must  be  carefully  noted,  that  He  does  not  ask: 
"  "Which  is  easiest,  to  forgive  sins,  or  to  raise  a  sick  man?"  For  it 
could  not  be  affirmed  that  that  of  forgiving  was  easier  than  this  of 
healing;  but:  "Which  is  easiest,  to  claim  this  power,  or  to  claim  that; 
to  say,  Thy  sins  be  forgiven,  or  to  sot/,  Arise  and  walk?"  And  then 
He  proceeds :  '  That  is  easiest,  and  I  will  now  prove  my  right  to  say 
it,  by  saying  with  effect,  and  with  an  outward  consequence  setting  its 
seal  to  my  tnith,  the  harder  word  :  "  Rise  up  and  walk."  '  (Trench.) 
The  agreement  of  the  Evangelists  in  regard  to  this  answer  of  our  Lord 
is  remarkably  exact ;  the  argument  is  a  very  important  one. 

Ver.  10.  The  Son  of  man.  That  is,  the  Messiah  (Dan.  7 :  13) ; 
but  our  Lord  applies  the  term  to  Himself  (the  Apostles  do  not  thus 
speak  of  Him)  as  the  head  and  representative  of  the  new  humanity. 
(Comp.  '  the  seed  of  the  woman:'  Gen.  3:  15.)  It  does  not  deny  His 
divinity,  but  is  the  complement  of  the  term  '  Son  of  God,'  which  also 
belongs  to  Him.  '  It  is  the  name  by  which  the  Lord  ordinarily  in  one 
pregnant  word  designates  Himself  as  the  Messiah,  the  Son  of  God 
manifested  in  the  flesh  of  man— the  second  Adam  ;  and  to  it  belong 
all  those  conditions  of  humiliation,  suffering  and  exaltation,  which  it 
behooved  the  Son  of  man  to  go  through'  (Alford).  —Hath  power; 
more  correctly,  '  authority.'  The  question  at  issue  was,  whether  the 
man  among  them  had  a  right  to  forgive?  So  that  the  idea  of  authority 
delegated  to  a  mere  man  is  by  no  means  involved. — On  earth.  Where 
the  pardon  is  granted ;  in  distinction  from  heaven,  whence  the  Son  of 
man  derived  this  authority. 


22  MARK  11.  [2:11-14. 

11  give  sins  (he  saitli  to  the  sick  of  the  palsy),  I  say  unto 
thee,  Arise,  take  up  thy  ^bed,  and  go  unto  thy  house. 

12  And  he  arose,  and  straightway  took  up  the  bed,  and 
went  forth  before  them  all ;  insomuch  that  they  were 
all  amazed,  and  glorified  God,  saying,  We  never  saw  it 
on  this  fashion. 

13  And  he  went  forth  again  by  the  sea  side ;  and  all  the 

14  multitude  resorted  unto  him,  and  he  taught  them.   And 

1  Or,  pallet  (Amer.  Com.). 

Ver.  11.  He  saith  unto  the  sick  of  the  palsy.  This  parenthe- 
tical remark  of  the  Evangelist  indicates  a  moment  of  solemn  silence, 
during  which  our  Lord  turned  from  the  doubting  scribes  and  Phari- 
sees to  the  paralytic,  who  certainly  must  have  eagerly  listened  to  this 
discussion,  which  affected  both  his  bodily  and  spiritual  well-being. — 
Take  up  thy  bed.  Comp.  John  5:  8-12,  where  a  similar  command 
was  given,  and  obeyed  by  the  healed  person,  on  the  sabbath,  thus 
occasioning  the  hostility  of  the  Jews. 

Ver.  12.  And  straightway  took  up  the  bed  The  instanta- 
neousness  of  the  cure  is  more  fully  indicated  by  the  order  of  the  cor- 
rect reading :  he  had  at  once  strength  enough  to  take  up  his  pallet. — 
Before  them  all.  A  hint  that  the  account  comes  from  an  eye-wit- 
ness.— They  -were  all  amazed,  etc.  Matthew,  'feared;'  Luke 
combines  all  three,  and  tells  that  the  man  also  glorified  God.  The 
impression  produced  was  a  very  powei-ful  one,  and  the  emotions  were 
of  a  mixed  character :  wonder,  gratitude  and  fear. — We  never  saw- 
it  on  this  fashion,  or,  'thus.'  This  was  the  prevalent  feeling,  a 
conviction  that  the  kingdom  of  God  was  manifesting  itself  as  never 
before.  It  is  scarcely  necessary  to  suppose  that  it  is  a  comparison 
with  previous  miracles.  The  remarkable  feature  (Luke :  '  strange 
thingg')  was  the  attestation  of  the  miracle  to  the  power  to  forgive  sins 
(Matthew:  'glox-ified  God,  who  had  given  such  authority  to  men'). 

Vers.  13-17.  The  Call  of  Levi  and  the  Feast  at  his  House. — Parallel  passages : 
Matt.  9 :  9-13 ;  Luke  5 :  27-32.  These  two  incidents  are  joined  together  by  all  three 
Evangelists;  but  it  is  improbable  that  they  were  connected  together  in  time  (see 
below).  According  to  the  usual  view  of  the  chronology,  the  feast  and  discourse  (vers. 
15-22)  occurred  some  time  after  the  call  of  Levi,  and  these  verses  only,  in  the  first 
thirteen  chapters  of  Mark,  are  out  of  chronological  order.  Although  the  three  Evan- 
gelists agree  in  joining  together  the  call  and  feast,  the  relative  position  in  the  history  is 
not  the  same.  Mark  and  Luke  place  them  immediately  after  the  healing  of  the  leper 
near  Capernaum.  Most  harmonists  are  compelled  to  place  the  miracle  wrought  on  the 
paralytic  and  the  calling  of  Matthew  together  at  the  earlier  period,  and  to  insert  the 
feast  between  the  return  from  Gadara  and  the  healing  of  Jairus'  daughter.  Matthew 
himself  distinctly  states  that  Jairus  came  to  our  Lord  while  at  the  feast  in  his  house 
(Matt.  9 :  18).    That  Evangelist  must  needs  speak  of  the  feast,  and  properly  prefaces 


2:14,15.]  MARK  II.  23 

as  he  passed  by,  he  saw  Levi  the  son  of  Alphseus  sitting 
at  the  place  of  toll,  and  he  saith  unto  him,  Follow  me. 
15  And  he  arose  and  followed  him.  And  it  came  to  pass 
that  he  was  sitting  at  meat  in  his  house,  and  many  ^  pub- 
licans and  sinners  sat  down  with  Jesus  and  his  disci- 

1  That  is,  collectors  or  renters  of  Roman  taxes. 

that  account  by  telling  of  his  call.  As,  however,  the  latter  event  was  preceded  by  an 
instructive  miraculous  incident  (the  healing  of  the  paralj-tic)  in  the  same  city,  it  too 
was  inserted.  Mark  and  Luke,  having  placed  the  call  of  Matthew  (Levi)  in  its  proper 
chronological  position,  mention  the  feast  in  the  same  connection.  Levi  is  undoubtedly 
the  same  as  Matthew  the  Apostle  and  Evangelist.  The  three  accounts  agree  in  matter, 
but  with  the  usual  variation  in  words. 

Ver.  13  is  more  specific  than  the  parallel  passages. — "Went  forth 
again.  Either  with  a  reference  to  ver.  1  ('He  entered  again'),  or 
possibly  in  allusion  to  the  previous  call  of  four  disciples  by  the  sea-side 
(chap.  1:  16,  etc.). — And  all  the  multitude,  etc.  The  popularity 
continued. 

Ver.  14.  Passed  by.  Matthe-w:  '  from  thence,^  thus  closely  join- 
ing his  own  call  with  the  healing  of  the  paralytic. — Levi  the  son  of 
Alphaeus;  'a  publican  named  Levi'  (Luke  5:  27);  the  accounts 
otherwise  agree  closely.  The  formal  call  seems  peculiar  to  the  Apos- 
tles, and  Mark  and  Luke  mention  Matthew,  not  Levi,  among  the 
Twelve.  The  former  was  probably  the  apostolic  name,  the  latter  the 
ordinary  one.  Matthew  himself  mentions  the  former  only.  Although 
'  the  son  of  Alpheus,'  there  is  no  evidence  that  he  was  the  brother  of 
James,  the  son  of  Alpheus.— Sitting  at  the  place  of  toll,  or,  'the 
toll-booth.'  Like  the  four  fishermen,  at  his  regular  employment,  and 
probably  previously  acquainted  with  Jesus.  —  Follow  me.  Levi 
obeyed;  'forsook all,  rose  up  and  followed  Him'  (Luke  5:  28);  cer- 
tainly not  simply :  walked  after  Jesus  into  His  place  of  residence, 

Ver.  15.  And  it  came  to  pass.  All  three  accounts  are  indefinite 
as  to  the  length  of  the  interval.  As  already  intimated,  the  arrange- 
ment of  Mark  and  Luke  is  due  to  the  natural  association  of  the  call 
of  the  publican  with  the  feast  afterwards  made  by  him. — In  hia 
house.  That  of  Levi,  who  made  the  feast  for  our  Lord  (Luke  5:  29). 
The  passage  before  us  does  not  decide  this  ;  but  any  other  view  need- 
lessly creates  a  discrepancy.  Our  Lord  did  not  pass  directly  from 
the  custom-house  to  the  feast.  The  narrative  fs  lively  in  style. — Many 
publicans.  These  were  the  tax-gatherers  employed  by  the  Komans. 
Doubly  hateful  to  the  Jews,  because  they  were  the  agents  of  the  for- 
eign conquerors,  and  themselves  guilty  of  many  exactions.  The  sys- 
tem, then  prevalent,  of  selling  to  the  highest  bidders  the  privilege  of 
collecting  taxes  in  a  given  province  or  district,  led  to  great  abuses, 
and  the  minor  officers  would  soon  be  of  the  most  disreputable  class. 
Hence  the  phrase ;  publicans  and  sinners,  so  frequently  used. — 


24  MARK  II.  [2:  16-18. 

16  pies :  for  there  were  many,  and  they  followed  him. 
And  the  scribes  ^of  the  Pharisees,  when  they  saw  that 
he  w^as  eating  with  the  sinners  and  pnblicans,  said  unto 
his  disciples,  ^He  eateth  ^and  drinketh  with  publicans 

17  and  sinners.  And  when  Jesus  heard  it,  he  saith  unto 
them.  They  that  are  ^  whole  have  no  need  of  a  physi- 
cian, but  they  that  are  sick :  I  came  not  to  call  the 
righteous,  but  sinners. 

18  And  John's  disciples  and  the  Pharisees  were  fasting : 

1  Some  ancient  authorities  read  mid  the  Pharisees.  ~  Or,  How  is  it  that  lie  eateth  .  .  . 
sinners.        3  gome  ancient  authorities  omit  and  drinketh.        ^  Gr.  strong. 

For  there  -were  many,  and  they  followed  him.  Mark  alone 
gives  this  reason  for  the  number  of  publicans  and  sinners  gathered 
there,  namely,  that  persons  of  these  classes  were  numerous,  and  that 
they  very  generally  followed  Christ.  The  fact  that  the  host  was  one 
of  the  former  class  (and  would  naturally  gather  his  associates),  is 
brought  out  by  Luke. 

Ver.  16.  Both  Mark  and  Luke,  in  different  forms,  say  that  these 
scribes  were  of  the  Pharisees,  i.  e.,  of  that  party. — When  they 
saw  that  he  was  eating.  Our  Lord  had  just  returned  from 
Gadara,  and  they  would  be  on  the  watch  for  Him  ;  or  hearing  that 
He  was  at  a  publican's  feast,  they  pressed  in.  It  is  not  probable  that 
they  came  as  guests,  but  toward  the  close  of  the  feast ;  yet  they  may 
have  actually  witnessed  this  eating.  Luke  (5:  30)  represents  the  ob- 
jection as  made  against  the  disciples.  Their  criticism  probably  in- 
cluded both  the  Master  and  His  followers.  The  correct  form  :  He 
eateth — sinners !  points  to  an  exclamation  of  surprise,  which  may 
have  preceded  the  hostile  question. 

Ver.  17.  Our  Lord,  in  figurative  language,  lays  down  a  principle, 
applicable  to  the  case,  on  their  own  estimate  of  themselves,  and  the 
'  publicans  and  sinners.' — They  that  are  whole  have  no  need 
of  a  physician,  but  they  that  are  sick.  He  is  the  Physician ; 
the  two  classes  are,  the  objectors  and  those  objected  to.  Those  think- 
ing themselves  whole  (although  really  thej''  are  not)  need  not  (or  do  not 
admit  their  need  of)  a  physician,  but  those  thinking  themselves  sick 
(which  is  really  their  case). — I  came  not,  etc.  The  best  authorities 
omit,  'to  repentance.'  The  sense  remains  unaltered. — Righteous 
men ;  those  thinking  themselves  so  ;  sinners,  those  convinced  of 
their  sin ;  not  those  actually  righteous  and  sinful.  The  latter  view 
is  admissible ;  those  actually  righteous  cannot  be  called  to  repentance, 
but  this  would  not  assert  the  existence  of  positively  sinless  men.  The 
former  view  corresponds  better  with  the  previous  clause,  gives  a  more 
direct  reply  to  the  Pharisees,  and  enforces  the  great  lesson  of  the 
whole  passage ;  sense  of  need  is  the  first  step  toward  Christ. 

Vers.  18-22.  The  Discouese  at  the  House  Of  Levi  (SIatthew). — Parallel  passages : 


2:  18-20.]  MARK  II.  25 

and  they  come  and  say  unto  him,  Why  do  John's  dis- 
ciples and  the  disciples  of  the  Pharisees  fast,  but  thy 

19  disciples  fast  not  ?  And  Jesus  said  unto  them,  Can  the 
sons  of  the  bridechamber  fast,  while  the  bridegroom  is 
with  them  ?  as  long  as  they  have  the  bridegroom  with 

20  them,  they  cannot  fast.  But  the  days  w411  come,  when 
the  bridegroom  shall  be  taken  away  from  them,  and 

Matt.  9 :  14-17 ;  Luke  5 :  33-38.  The  important  lessons  are  :  The  kingdom  of  heaven 
a  marriage-feast,  even  in  the  days  of  mourning. — New  Ufe,  new  forms ;  not  new  forms, 
new  life.  The  old  form  useless  when  antiquated ;  the  new  form  useless  if  it  does  not 
express  the  new  life. — The  incongruity  of  legalism  and  the  gospel ;  the  gospel  bursts 
the  restraints  of  the  old  Judaism. 

Ver.  18.  And  John's  disciples  and  the  Pharisees  were 
fasting.  This  explanatory  remark,  peculiar  to  Mai'k,  may  point  to 
some  particular  fast,  "which  these  classes  were  then  observing.  The 
form  of  the  question  in  Matthew  and  Luke  indicates  the  habits  of  these 
classes. — They  come.  Matthew  says  '  the  disciples  of  John '  asked 
the  question.  Luke  seems  to  put  it  in  the  mouth  of  the  Pharisees,  while 
this  phrase  joins  both  classes  as  inquirers.  The  two  were  gradually 
coming  together.  Mark  is,  in  some  respects,  fuller  than  the  others, 
showing  that  his  account  cannot  be  an  abridgement  of  the  others. 
Comp.  especially  the  peculiar  phrase:  John's  disciples  and  the 
disciples  of  the  Pharisees.  The  Pharisees,  it  is  supposed,  fasted 
twice  in  the  week  (Luke  18 :  12) ;  the  remnant  of  John's  disciples 
would  be  led  to  a  similar  practice  by  his  austere  life. — But  thy  dis- 
ciples fast  not  ?  The  complaint  also  implies :  '  if  you  are  a  teacher 
from  God,  why  does  your  teaching  result  in  leading  your  followers 
away  fromiold-established  forms  and  customs,  confirmed  by  the  exam- 
ple of  our  own  teacher,  John  ?  '  A  demand  for  a  compromise  between, 
the  old  and  the  new,  as  ver.  16  shows.  External  legalism  here  as- 
sumed to  teach  Christ;  and  John's  disciples  borrowed  aid  from  the 
Pharisees  whom  John  denounced. 

Ver.  19.  Can  the  sons  of  the  bridechamber.  The  companions 
of  the  bridegroom,  as  the  bride  was  brought  to  his  father's  house. 
The  festive  procession  was  usually  in  the  evening,  with  torches,  music, 
and  dancing,  and  the  marriage  feast  lasted  seven  days.  The  applica- 
tion is  of  course  to  the  disciples  of  Christ ;  He  Himself  being  the 
bridegroom.  A  common  Old  Testament  figure.  There  may  also  be 
an  allusion  to  the  words  of  the  Baptist  (John  3 :  29),  in  which  he  rep- 
resents himself  as  the  friend  of  the  bridegroom,  Christ.  '  Mourn'  and 
*  fast '  are  used  interchangeably ;  genuine  fasting  springs  from  real 
sorrow.— As  long  as  they  have  the  bridegroom  -with  them, 
they  cannot  fast.     This  repetition  is  peculiar  to  Mark. 

Ver.  20.  The  days  "will  come,  etc.     *  How  sublime  and  peaceful 


26  MARK  II.  [2 :  21,  22. 

21  then  will  they  fast  in  that  day.  No  man  seweth  a 
piece  of  undressed  cloth  on  an  old  garment :  else  that 
which  should  fill  it  up  taketh  from  it^  the  new  from  the 

22  old,  and  a  worse  rent  is  made.  And  no  man  putteth 
new  wine  into  old  ^  wine-skins  :  else  the  wine  will  burst 
the  skins,  and  the  wine  perisheth,  and  the  skins :  but 
they  put  new  wine  into  fresh  wine-skins. 

1  That  is,  sMns  used  as  bottles. 

is  this  early  announcement  by  our  Lord  of  the  bitter  passage  before 
Him'  (Alford). — Then  will  they  fast.  A  simple  prediction,  not  a 
command ;  hence  '  will,'  instead  of  '  shall.' — In  that  day.  Mark, 
though  so  concise,  seems  fond  of  such  solemn  and  specifying  repetitions. 
Real  fasting  takes  place  where  tliere  is  real  occasion  for  it.  History 
shows  that  prescribed  fasts  become  formal ;  that  formal  fasting  is 
closely  linked  with  Pharisaical  ritualism. 

Yer.  21.  Two  illusti'ations  follow,  naturally  associated  with  a  wed- 
ding feast.  The  form  is  peculiar  to  jNlark,  and  characteristic  of  his 
lively  style.  The  variations  show  entire  independence.  And  no 
man  seweth  a  piece  of  undressed  (or,  'unfulled')  cloth  on  an 
old  garment;  else  that  which  should  fill  it  up  (lit.,  'the  ful- 
ness) taketh  away  from  it,  the  new^  from  the  old,  and  a 
worse  rent  is  made.  The  patch  of  cloth  that  would  shrink,  placed 
on  a  worn  garment,  would  tear  the  weaker  fibre ;  the  new  rent  is  all 
round  the  patch  that  covered  the  old  one.  What  is  antiquated  cannot 
be  patched  up  with  what  is  fresh.  The  worn  out  system  of  fasting  for 
fasting's  sake  cannot  be  patched  up  with  a  piece  from  the  new,  fresh, 
complete  gospel.  It.  is  often  attempted.  Many  special  applications 
may  be  made,  but  care  must  be  taken  that  nothing  directly  appointed 
by  God  be  deemed  '  antiquated.'  • 

Ver.  22.  Putteth  new  w^ine  into  old  wine-skins,  ^.  e.,  'skins 
used  as  bottles,'  as  is  customary  in  the  East.  Compare :  else  the 
w^ine  will  burst  the  skins,  and  the  w^ine  perisheth,  and 
the  skins,  with  Matt.  9:  17;  Luke  5:  37.  Old  ones  would  burst 
from  the  fermenting  of  the  new  wine,  which  would  distend  new  ones 
without  injury.  This  figure,  representing  an  internal  operation,  is 
stronger  than  the  previous  one.  The  living  principle  of  the  new  cove- 
nant, if  we  attempt  to  enclose  it  in  the  old  ceremonial  man,  is  lost; 
even  the  form  is  destroyed. — But  they  put  new  w^ine  into  fresh 
wine-skins.  The  second  adjective  is  not  the  same  as  the  first.  New 
emergencies  require  new  means.  In  this  case,  God  had  appointed  the 
new  means.  The  former  figure  seems  most  applicable  to  the  mistake 
of  John's  disciples;  the  latter  to  the  subsequent  dangers  besetting  the 
Apostles.  Judaistic  Christianity  died,  form  and  spiint  were  destroyed ; 
but  the  freedom  of  the  gospel  for  which  Paul  contended  remained. 
The  new  life  assumes  an  outward  form,  differing  from  the  antiquated 


2:  23.]  MARK  II.  27 

23  And  it  came  to  pass,  that  he  was  going  on  the  sab- 
bath day  through  the  cornfields ;  and  his  disciples  ^  be- 
gan, as  they  went,  to  pluck  the  ears  of  corn.    And  the 

1  Gr.  began  to  make  their  way  plucking. 

form,  and  we  must  seek  to  preserve  both  life  and  form ;  both  are 
preserved  together. 

Vers.  23-28.  First  Sabbath  Conteoverst.— Parallel  passages :  Matt.  12 :  1-8 ;  Luke 
6 :  1^. — Chronology :  Mark  and  Luke  place  the  events  of  this  paragraph  just  before  the 
choice  of  the  Twelve,  which  occurred  dnring  our  Lord's  retirement.  The  season  of  the 
year  may  have  been  April,  at  which  time  the  barley  would  be  ripe.  It  has  been 
inferred  from  Luke's  account  (G:  1,  'second  Sabbath  after  the  first'),  that  the  second 
Sabbath  was  in  the  second  week  after  the  passover ;  but  this  is  not  even  probable  (see 
Luke).  The  supposition  that  a  passover  intervened  at  this  time,  rests  mainly  on  that 
phrase,  which  is  rejected  by  many  modern  critics.  It  seems  quite  certain  that  the 
Sermon  on  the  Mount  had  not  yet  been  delivered ;  also  that  the  controversy  in  regard 
to  the  Sabbath  had  already  begun  (John  5 :  16)  at  Jerusalem.— The  observance  of  the 
Sabbath  had  been  the  great  outward  mark  of  distinction  while  the  Jews  were  in  exile  ; 
the  strict  obsenance  of  it  afterwards  became  an  expression  of  national  Jewish  feeling. 
As  spirituality  decreased,  formality  increased ;  during  our  Lord's  ministry  the  Fourth 
Commandment  was  made  the  basis  of  over-refined  distinctions  and  petty  minutiae. 
Here  then  was  the  stronghold  both  of  Jewish  exclusiveness  and  Pharisaical  formalism. 
To  this  our  Lord  must  be  antagonistic.  As  the  Sermon  on  the  Mount  was  delivered 
after  these  Sabbath  controversies,  this  antagonism  is  one  reason  for  the  omission  of  any 
reference  to  the  Fourth  Commandment  in  that  discourse.  There  is  no  evidence  that  the 
Fourth  Commandment  was  abrogated,  or  that  its  requirements  were  curtailed.  Our 
Lord's  arguments  are  drawn  either  from  Old  Testament  facts  and  principles,  or  from 
Jewish  practice.  He  gave  a  spiritual  character  to  the  whole  Decalogue,  and  His  oppo- 
sition was  to  the  unspiritual  observance  of  the  Sabbath.  To  keep  the  Christian  Sab- 
bath as  Christ  would  have  us  do  it,  also  '  exceeds  the  righteousness  of  the  scribes  and 
Pharisees.' 

Ver  23.  On  the  Sabbath  day.  This  phrase  is  rightly  placed  in 
prominent  position — Through  the  corn  fields.  The  grain  was 
probably  barley,  which  ripens  in  April  in  that  region,  and  is  usually 
harvested  in  May.— His  disciples.  Not  the  'Twelve'  exclusively, 
probably  including  most  of  them. — Began.  While  so  doing  they  were 
interrupted  by  the  objection  of  the  Pharisees. — As  they  vrent,  to 
pluck  the  ears  of  corn  ;  Greek  :  '  began  to  make  their  way,  pluck- 
ing,' etc.  That  they  ate  the  grain,  appears  not  only  from  the  parallel 
passages,  but  from  the  reference  to  David's  eating  (ver.  26).  Some 
think  the  sense  is  :  broke  a  way  through  the  grain  by  plucking  off  the 
ears.  But  this  would  not  have  been  necessary,  since  they  could  tread 
a  path  through.  Evidently  this  account  also  in  ver.  27  points  to  an 
act  of  necessity.  Mark  chooses  the  phrase  in  accordance  with  his  gra- 
phic style. 


28  MAUK  II.  [2:  24-26. 

24  Pharisees  said  unto  him,  Behold,  why  do  they  on  the 

25  sabbath  day  that  which  is  not  lawful  ?  And  he  said 
unto  them,  Did  ye  never  read  what  David  did,  when 
he  had  need,  and  was  an  hungred,  he,  and  they  that 

26  were  with  him  ?     How  he  entered  into  the  house  of 


Ver.  24.  And  the  Pharisees  said  unto  him.  Luke  represents 
the  objection  as  made  to  the  disciples  ;  both  were  probably  addressed. — 
Behold,  w^hy  do  they  ou,  the  sabbath  day  that  -which  is  not 
lawful.  It  was  lawful  on  other  days,  all  admitted  (Deut.  23:  25) ; 
but  the  Pharisees  claimed  it  was  not  lawful  on  the  Sabbath.  Plucking 
grain  on  the  Sabbath  was  construed  by  the  Rabbins  into  a  kind  of  har- 
vesting. This  departure  from  their  formal  legalism  was  magnified  by 
the  Pharisees  into  a  breaking  of  God's  law. 

Ver.  25.  Did  ye  never  read  what  David  did.  All  three  Evan- 
gelists record  this  main  argument  against  the  Pharisees.  The  case  of 
David  (1  Sam.  21 :  1-6)  was  peculiarly  in  point.  The  Pharisees  in- 
sisted that  their  mode  of  observing  the  Sabbath  was  needful,  if  a  man 
would  be  a  patriotic  Jew  and  acceptable  to  God ;  but  a  model  of  Jewish 
piety  had,  according  to  the  Scriptures,  violated  the  law  as  they  con- 
strued it. — Hungry,  as  His  disciples  had  been, 

Ver.  26.  The  house  of  God.  The  tabernacle  at  Nob. — "When 
Abiathar  VT-as  high-priest.  The  argument  is  the  same  as  in  Matt. 
12:  3,  4.  The  name  here  introduced  occasions  some  difficulty.  Ac- 
cording to  1  Sam.  21,  'Ahimelech'  was  the  high-priest  who  gave  David 
the  hallowed  bread.  'Abiathar'  was  the  son  of  Ahimelech  (1  Sam.  22  : 
20)  and  the  friend  of  David.  He  afterwards  became  high-priest,  being 
the  only  one  of  his  father's  family  who  escaped  from  the  anger  of  Saul. 
Some  have  therefore  supposed  that  the  title  '  high -priest '  is  given  to 
him,  because  he  afterwards  held  the  office.  But  the  original  (accord- 
ing to  the  correct  reading)  is  almost  equivalent  to  :  during  the  high- 
priesthood  of  Abiathar.  The  A.  V.  is  based  upon  the  less  supported 
reading  given  in  the  margin  of  the  Revised  Version.  The  presence  or 
absence  of  the  article  is  the  variation  in  the  Greek.  Probably  both  fa- 
ther and  son  had  the  two  names,  Ahimelech  and  Abiathar.  In  2  Sam. 
8:  17,  and  1  Chron.  24:  6,  'Ahimelech  the  son  of  Abiathar'  is  spoken 
of  where  the  same  father  and  son  are  undoubtedly  referred  to,  since 
the  time  was  during  the  reign  of  David,  after  the  father  had  been 
killed  by  Doeg  (1  Sam.  22).  In  1  Sam.  14:  3,  the  father  is  called 
Ahiah  ('the  son  of  Ahitub;')  in  1  Chron.  18:  16,  the  son  is  called 
'Ahimelech  the  son  of  Abiathar.'  The  father  was  certainly  called 
'  Abiathar,'  and,  as  actual  high-priest,  is  here  meant.  This  explana- 
tion is  the  simplest. — The  shew-bread.  Twelve  loaves  were  placed 
in  rows  upon  a  table  in  the  holy  place,  as  a  symbol  of  the  communion 
of  God  with  men.  They  were  renewed  every  seven  days,  on  the  Sab- 
bath, the  old  loaves  being  eaten  by  the  priests.     David  probably  came 


2 :  27.]  MARK  II.  29 

God  ^when  Abiathar  was  high  priest,  and  did  eat  the 

shew-bread,  which  it  is  not  lawful  to  eat  save  for  the 

priests,  and  gave  also  to  them  that  were  with  him? 

27  And  he  said  unto  them,  The  sabbath  was  made  for 

1  Some  ancient  authorities  read  in  the  days  of  Abiathar  the  high-priost. 

on  the  day  the  old  loaves  were  taken  away,  ^.  e.,  on  the  Sabbath ;  which 
makes  the  case  very  appropriate.  David  did  what  was  actually  forbid- 
den, yet  hunger  was  a  sufficient  justification ;  much  more  might  the 
constructive  transgression  of  the  disciples  be  justified  by  their  hunger. 
Principle :  Works  of  necessity  have  always  been  permitted  on  the  Sab- 
bath. 

Ver.  27.  The  sabbath  was  made  for  man,  and  not  man  for 
the  sabbath. — Peculiar  to  Mark,  but  intimately  connected  Avith  the 
quotation  from  Hosea  (Matt.  12:  7).  The  Sabbath  is  a  means  to  an 
end ;  it  was  instituted  by  God  (in  Paradise,  and,  like  marriage,  has 
survived  the  fall),  for  the  moral  and  physical  benefit  of  man.  To  this 
gracious  end,  as  all  experience  shows,  the  observance  of  one  day  in  seven 
as  a  day  of  religious  rest  is  a  necessary  means.  Pharisaism  makes 
the  observance  itself  the  end,  and  so  establishes  its  minute  rules,  as 
shown  in  the  days  of  our  Lord.  Irreligion  misapprehends  the  end,  by 
forgetting  that  man's  spiritual  needs  are  to  be  met,  and  hence  despises 
the  means,  namely,  a  religious  observance  of  the  Christian  Sabbath. 
But  because  '  the  Sabbath  was  made  for  man,'  because  of  our  needs,  the 
first  day  of  the  week  which  our  Redeemer,  as  Lord  of  the  Sabbath,  has 
substituted  for  the  seventh  day,  is  to  be  observed  by  Christians,  not  as 
a  day  of  pleasure-seeking,  or  even  of  excessive  religious  exertion,  but 
as  a  time  for  physical  rest  combined  with  a  religious  activity  and  enjoy- 
ment. Like  all  Christian  duty.  Sabbath  observance  is  to  be  prompted 
by  love,  by  a  desire  for  such  religious  enjoyment,  not  by  any  minute 
rules  of  Pharisaism.  To  observe  the  Christian  Sabbath  in  such  a  way 
that  our  temporal  and  spiritual  welfare  is  thereby  furthered  is  in  one 
aspect  a  far  more  difficult  duty  than  to  conform  to  Pharisaical  external 
rules  on  the  subject.  But  it  becomes  easy,  as  other  duties  do,  under 
the  promptings  of  grateful  love  to  'the  Lord  of  the  Sabbath.' — While 
Christian  men  may  hold  a  difi'erent  theory,  the  workings  of  that  theory 
on  the  continent  of  Europe  prove  its  incorrectness.  While  the  State 
cannot  make  men  religious,  or  secure  a  Christian  observance  of  the 
Sabbath,  it  can  and  ought  to  prevent  its  open  desecration,  and  to  pro- 
tect Christian  citizens  in  their  right  to  a  day  of  rest,  which  is  also  ne- 
cessary for  the  welfare  of  the  state  itself.  '  Man '  here  includes  chil- 
dren. For  them,  also.  Sabbath  observance  should  be  a  means,  not  an 
end.  Too  often  parents,  from  conscientious  motives,  have  exacted  from 
their  children  only  a  legal,  Pharisaical  observance  of  the  day,  making 
it  a  burden  and  a  dread  to  them.  It  should  rather  be  used  as  a  day 
for  the  training  of  the  little  ones,  not  in  Pharisaism,  but  in  the  gospel 
of  Jesus  Christ ;  so  that,  as  soon  as  possible,  it  may  become  to  them  a 


30  MARK  II.  [2 :  28—8 :  1-3. 

28  man,  and  not  man  for  the  sabbath :  so  that  the  Son  of 
man  is  lord  even  of  the  sabbath. 

3:  1     And  he  entered  again  into   the  synagogue;   and 
there  was  a  man  there  which  had  his  hand  withered. 

2  And  they  watched  him,  whether  he  would  heal  him  on 
the  sabbath  day ;  that  they  might  accuse  him.     And 

3  he  saith  unto  the  man  that  had  his  hand  withered, 

day  of  religious  pleasure.     Neither  pastor  nor  Sunday-school  teacher  can 
do  this  so  well  as  parents. 

Ver.  28.  So  that  the  Son  of  man  is  lord  even  of  the  sab- 
bath. The  connection  here  diflFers  from  that  of  the  other  accounts,  and 
the  idea  is  more  full.  Since  the  Sabbath  was  made  for  the  benefit  of 
man,  it  follows  that  the  Son  of  Man  (the  Messiah,  but  especially  in  His 
character  as  the  Head  and  Representative  of  humanity)  is  Lord  (Sove- 
reign over  all  that  belongs  to  the  interest  of  man,  and  hence)  also  of  the 
Sabbath;  i.  e.,  not  for  its  abolition,  but  for  its  true  fulfilment;  comp. 
Matt.  5:  17.  As  such  He  has  the  right  to  change  the  position  of  the 
day,  but  the  language  points  to  a  perpetuity  of  the  institution.  It  im- 
plies further  that  a  new  air  of  liberty  and  love  will  be  breathed  into  it, 
so  that  instead  of  being  what  it  then  was,  a  badge  of  narrow  Jewish 
feeling  and  a  field  for  endless  hair-splitting  about  what  was  lawful  and 
unlawful,  it  becomes  a  type  and  foretaste  of  heaven,  a  day  when  we 
get  nearest  our  Lord,  when  we  rise  most  with  Him,  when  our  truest 
humanity  is  furthered,  because  we  are  truly  made  like  the  '  Son  of 
man.' 

Chap.  Ill:  1-6.  Second  Sabbath  Controversy. — Parallel  passages:  Matt.  12:  9-14; 
Luke  6 :  6-11. 

Ver.  1.  He  entered  again.  On  the  next  Sabbath  (Luke  6  :  6). 
'  Again '  may  refer  to  1 :  21.  In  that  case  the  place  was  Capernaum. — 
The  synagogue.  It  is  doubtful  whether  we  should  render:  'the,' 
or,  'a  synagogue.'  Matthew  says  definitely  '  their  synagogue,'  i.e.,  that 
of  His  opp'onents.  Luke  adds  that  'He  taught  there.' — Withered. 
This  word  suggests  disease  or  accident  as  the  cause.  It  was  the  '  right 
hand  '  (Luke). 

Ver.  2.  And  they  watched  him.  Watched  Him  closely. — 
Whether  he  would.  Lit.,  'will;'  Mark's  account  being  in  the 
present  tense. — That  they  might  accuse  him,  might  find  in  His 
teaching  and  in  the  act  of  mercy  they  expected  would  follow,  the  basis 
for  a  formal  charge  before  the  local  tribunal  of  which  they  were  them- 
selves members  (see  ver.  6). 

Ver.  3.  Stand  forth.  This  command  is  omitted  by  Matthew.  The 
account  of  Luke  (6  :  8)  is  fullest.  Our  Lord,  knowing  their  thoughts, 
took  the  first  active  step  by  calling  upon  the  man  to  'stand  forth,'  and 
that  then  the  questioning  took  place.  The  subsequent  discourse  is  ren- 
dered more  impressive  by  the  position  of  the  diseased  man. 


3 :  4,  5.]  MARK  III.  31 

4  ^  Stand  forth.  And  he  saith  unto  them,  Is  it  lawful  on 
the  sabbath  day  to  do  good,  or  to  do  harm?  to  save  a 

5  life,  or  to  kill  ?  But  they  held  their  peace.  And  when 
he  had  looked  round  about  on  them  with  anger,  being 
grieved  at  the  hardening  of  their  heart,  he  saith  unto 
the  man,  Stretch  forth  thy  hand.     And  he  stretched  it 

1  Gr.  Arise  into  the  midst. 

Yer.  4.  !Matt.  12:10  shows  that  the  question  of  our  Lord  was  pre- 
ceded by  one  from  the  Pharisees,  just  as  His  command  had  been  occa- 
sioned by  ' their  thoughts '  or,  'reasonings'  (Luke  6:  8). — Is  it  law- 
ful ?  {.  e.,  according  to  the  Mosaic  law. — To  do  good  or  to  do  harm. 
To  benefit,  or  to  injure,  rather  than  to  do  right  or  to  do  wrong.  This  is 
repeated  yet  more  forcibly:  to  save  a  life,  or  to  kill?  Our  Lord 
thus  establishes  the  propriety  of  works  of  7nerq/  on  the  Sabbath,  even 
according  to  the  Mosaic  law  (see  on  Matt.  12 :  11,  12,  where  the  falling 
of  a  sheep  into  a  pit  is  introduced).  His  opponents  were  silenced ;  and 
His  authority  as  *  Lord  even  of  the  Sabbath  '  (chap.  2  :  28)  is  then  vin* 
dicated  by  the  miracle. 

Yer.  5.  He  had  looked  round  about  on  them.  So  Luke,  who 
adds  'all,'  implying  that  He  took  a  formal  survey  of  those  in  the  syna- 
gogue.— With  anger.  A  holy  indignation,  mentioned  by  Mark 
alone,  and  no  doubt  expressed  in  His  look. — Being  grieved  at  the 
hardening  of  their  heart.  The  original  implies  a  compassionate 
sympathy  for  their  spiritual  insensibility.  These  two  feelings,  usually 
excluding  each  other,  are  here  combined.  In  this,  Christ  manifests  the 
character  of  God  as  Holy  Love, — His  anger  was  the  result  of  holiness, 
His  compassion  of  love.  This  character  is  revealed  in  the  Bible  alone. 
Of  themselves  men  discover  either  God's  anger,  forgetting  His  love,  or 
His  mercy,  forgetting  His  holiness.  So,  too,  they  are  usually  angry 
without  compassion,  or  compassionate  without  being  just.  '  Hardening' 
is  preferable  to  '  hardness,'  since  the  original  suggests  a  process  as  well 
as  a  result.  This  process  was  going  on  as  the  effect  of  their  opposition 
to  Him,  and  as  a  punishment  for  this  sin  against  privilege.  For  it  man 
is  responsible,  and  it  can  put  men  beyond  the  reach  of  the  Saviour's 
compassion.  Not  that  any  thing  is  too  hard  for  Him,  but  He  never 
saves  us  against  our  Avill.  The  manner  in  which  the  healing  took  place 
gave  no  legal  ground  for  a  charge  on  account  of  His  actions.  He  did 
not  touch  the  man,  or  even  command :  be  healed,  but  simply  said : 
Stretch  forth  thine  hand.  The  man  had  no  power  to  do  this,  and 
as  in  the  case  of  spiritual  healing,  the  act  of  stretching  forth  was  both 
the  effect  and  the  evidence  of  Divine  power.  The  man's  faith  was 
manifest  in  his  attempt  to  obey,  and  that  too  in  the  midst  of  such 
an  assembly.  His  act  was  a  defiance  of  them,  and  yet  it  was  not  a 
forbidden  act,  so  that  they  could  not  accuse  either  the  Healer  or  the 
healed. 


32  MARK  III.  [3:  6-8. 

6  forth  :  and  his  hand  was  restored.  And  the  Pharisees 
went  out,  and  straightway  with  the  Herodians  took 
counsel  against  him,  how  they  might  destroy  him. 

7  And  Jesus  with  his  disciples  withdrew  to  the  sea  : 
and  a  great  multitude  from  Galilee  followed  :  and  from 

8  Judsea,  and  from  Jerusalem,  and  from  Idumsea,  and 
beyond  Jordan,  and  about  Tyre  and  Sidon,  a  great 
multitude,  hearing  ^what  great  things   he  did,  came 

1  Or,  all  the  things  that  he  did. 

Ver.  6,  "With  the  Herodians.  Mark  alone  mentions  this  fact. 
The  Herodians  were  the  court  party,  the  adherents  of  the  Herods.  As 
friends  of  the  Romans  they  were  the  political  antagonists  of  the  Phari- 
sees.— Took  counsel.  The  meaning  is  more  exactly:  'held  a  con- 
sultation.' It  is  not  implied  that  they  'held  a  council,'  i.  e.,  a  formal, 
legal  assembly.  Hatred  of  the  truth  produced  this  strange  alliance. 
The  Pharisees  were  '  filled  with  madness'  (Luke),  and  would  seek  the 
Bupport  of  those  who  could  help  them  in  their  purpose,  as  they  after- 
wards did  that  of  Pilate.  Dislike  of  John  the  Baptist  may  have  made 
the  Herodians  hostile  to  Jesus  also.  *  Hierarchs  and  despots  are  neces- 
sary to  each  other,'  and  combine  against  Christ. 

Vers.  7-12.  The  Great  Multitudes  Gathered  to  Jesus. — Parallel  passages :  comp. 
Matth.  4:  24,  25;  Luke  6:  17-19. 

Vers.  7,  8.  "Withdrew.  Not  to  avoid  the  multitudes,  but  rather  to 
fulfil  His  ministry  among  them,  undisturbed  by  the  opposition  of  the 
Pharisees. — To  the  sea.  To  the  shores  of  the  sea  of  Gralilee ;  perhaps 
to  a  boat  from  which  He  might  teach  (ver.  9,  chap,  4:1;  comp.  Luke 
5:3).  This  description  of  the  crowds  waiting  upon  His  ministry  is  the 
fullest  given  in  the  Gospels.  The  verses  are  unfortunately  divided  in 
the  A.  V.  Two  classes  are  spoken  of,  first,  a  great  multitude  from 
Galilee,  where  He  was  teaching,  who  follovred  him,  holding  to 
Him  in  His  conflict  with  the  Pharisees,  then  :  from  Judaea,  etc. — a 
great  multitude,  who  in  consequence  of  the  reports  of  His  works 
came  unto  him.  Others  prefer  to  distinguish  the  second  crowd  as 
those  who  came  from  Tyre  and  Sidon,  but  the  correct  reading  forbids 
this  view.  The  original  emphasizes  the  greatness  of  the  crowd  in  the 
first  instance,  and  in  the  second  their  coming  from  diiferent  and  distant 
places. — Idumeea.  Edom,  southeast  of  Palestine,  a  sort  of  border  land 
between  the  Jews  and  Gentiles.  The  inhabitants  were  descendants  of 
Esau,  but  had  been  conquered  and  made  Jews  by  violence  about  one 
hundred  and  twenty-one  years  before  Christ. — Beyond  Jordan,  east 
of  Jordan. — About  Tyre  and  Sidon.  The  leading  cities  of  Pheni- 
cia,  north  of  Palestine  along  the  sea-coast.  They  stand  here  for  the 
whole  district.     Probably  Jews  and  heathen  alike  came  from  all  these 


3:  9-13.]  MARK  III.  33 

9  unto  him.     And  he  spake  to  his  disciples,  that  a  little 
boat  should  wait  on  him  because  of  the  crowd,  lest 

10  they  should  throng  him:  for  he  had  healed  many;  in- 
somuch that  as  many  as  had  ^plagues  ^pressed  upon 

11  him  that  they  might  touch  him.  And  the  unclean  spi- 
rits, whensoever  they  beheld  him,  fell  down  before  him, 

12  and  cried,  saying,  Thou  art  the  Son  of  God.  And  he 
charged  them  much  that  they  should  not  make  him 
known. 

13  And  he  goeth  up  into  the  mountain,  and  calleth 
unto  him  whom  he  himself  would :    and  they  went 

^  Gt.  scourges.  ^Gr.  fell. 

quarters.  The  route  of  traffic  between  the  points  here  specified  was  by 
Capernaum,  so  that  reports  would  quickly  spread  and  crowds  easily 
gather. 

Yer.  9.  That  a  small  boat.  The  original  refers  to  a  boat  even 
smaller  than  the  usual  fishing-boats. — Wait  on  him.  Be  constantly 
at  His  service. — Because  of  the  cro-wd.  A  difi"erent  word  from 
'multitude'  (vers.  7,  8j,  though  the  one  usually  so  translated.  The 
purpose  was  probably  both  to  teach  from  the  boat  and  to  retire  from 
the  crowd  when  He  wished.  It  was  doubtless  thus  that  He  retired 
shortly  afterwards  (ver.  13).  His  ministry,  rather  than  His  personal 
comfort,  was  therefore  furthered. 

Ver.  10.  They  pressed  upon  him.  Not  merely  gathered  about 
Him  to  hear  Him,  and  thus  created  a  pressure,  but  actually  pushed 
themselves  upon  Him,  to  touch  him.  The  last  clause  shows  that  all 
were  healed,  as  Matthew  states. — Plagues.  Lit.,  'scourges;'  not  a 
particular  class  of  diseases,  as  the  word  '  plagues  '  now  implies.  On 
the  healing  power,  comp.  Luke  G:  19. 

Ver.  11.  And  unclean  spirits.  The  demon  identified  himself  with 
the  person,  since  the  confession  was  undoubtedly  that  of  the  evil  spi- 
rit.— Whenever  they  saw^  him.  This  was  the  usual  efi'ect. — Fell 
do"wn  before  him  and  cried.  The  possessed  man  fell  down,  and 
his  voice  uttered  the  cry  ;  but  both  acts  are  attributed  to  the  evil  spi- 
rit ;  hence  the  intimate  possession. — The  Son  of  God.  Comp.  chap. 
1 :  24,  34. 

Ver.  12.  And  he  charged  them  much.  Matt.  12 :  16  shows 
that  some  such  charge  was  given  to  all  who  were  healed  ;  probably  to 
prevent  a  premature  rupture  with  the  Pharisees.  But  the  prohibition 
to  evil  spii'its  was  special,  and  usually  given.  See  the  addition  Mat- 
thew (12  :  17-21)  makes  to  this  account  of  our  Lord's  healing. 

Vers.  13-19.  The  Cho[ce  of  the  Twelve. — Parallel  passage :  Luke  6 :  12-1 G ;  comp. 
Matt.  5:1;  10 : 1-4.    During  the  withdrawal,  after  the  opening  hostility  of  the  Phari- 


34  MARK  III.  [3:  13-15. 

14  unto  him.    And  he  appointed  twelve/  that  they  might 
be  with  him,  and  that  he  might  send  ihem  forth  to 

15  preach,  and   to   have   authority  to   cast  out   ^devils : 

1  Some  ancieut  authorities  add  ivhom  also  he  named  apostles.    See  Luke  vi.  13. 
2  Gr.  demons. 

Bees  (ver.  7),  this  choice  took  place,  followed  by  the  Sermon  on  the  Mount,  of  which 
Mark  makes  no  mention.  This  event  is  to  be  distinguished  from  the  sending  out  of  the 
Twelve.  Comp.  chap.  G ;  7;  Luke  9:  1.  The  description  of  the  gathering  of  the  multi- 
tudes (vers.  7,  8)  agrees  closely  with  Luke  6 :  17,  and  also  with  Matt.  5 :  1,  so  that  we 
can  thus  ti.x  most  exactly  the  correct  position  of  this  choice  of  the  Twelve  in  the  Gospel 
narrative. 

Ver.  13.  Into  the  mountain.  Probably  the  mount  of  Beatitudes 
(comp.  Matt.  5:1);  or  possibly  the  hill  country  in  contrast  with  the 
seashore.  Our  Lord  spent  the  previous  night  in  prayer,  choosing  the 
Apostles  in  the  morning  (Luke  6  ;  12,  13).— Whom  he  himself 
would.  The  freedom  of  choice  is  made  prominent.  He  gathered  a 
larger  number  of  disciples  about  Him  and  chose  out  Twelve  (Luke  6  : 
13).  This  verse  probably  refers  to  the  latter  act.  Strictly  speaking, 
this  was  rather  tlie  formal  announcement  of  His  choice,  for  most  of 
them  (seven  at  least)  had  been  specially  called  before  this  time. — 
They  went,  lit.,  'went  away'  (i.  e.,  from  the  others)  unto  him. 

Ver.  14.  Appointed.  Literally,  'made,'  nominated,  set  apart.  The 
word  '  ordained '  may  mislead.  The  addition  '  whom  also  He  named 
apostles,'  found  in  some  authorities,  is  probably  taken  from  Luke. — 
That  they  might  be  with  him.  This  hints  that  they  Avere  first  to 
be  trained  for  their  work.  The  best  preparation  for  doing  Christ's  work 
is  being  with  Chi'ist. — Send  them  forth.  This  took  place  after- 
wards. The  word  Mai"k  uses  implies  that  they  were  '  Apostles,'  a  title 
now  given  them  (Luke  6:  lo),  yet  rarely  applied  by  the  other  Evan- 
gelists. The  discipleship  was  the  main  point  while  Christ  lived,  and 
only  through  the  direct  choice  of  the  Master  to  the  most  intimate  disci- 
pleship, did  they  become  Apostles, 

Ver.  15.  The  phrase,  '  to  heal  sicknesses,'  is  to  be  omitted.  Mark 
gives  special  prominence  to  the  power  of  casting  out  demons. 

The  Twelve  Apostles.  In  the  four  lists  given  by  Matthew  (10 :  2- 
4),  Mark  (3:  16-19),  and  Luke  (6:  14-16;  Acts  1:  13),  we  find  the 
name  of  Veter  first,  that  of  Philip  j^/i^A,  that  of  James  the  son  of  Alpheus 
ninth;  while  bstween,  the  same  names  occur  in  different  order,  Judas 
Isc.^riot  being  always  put  last.  The  Twelve  seem  to  be  thus  distin- 
guished into  three  sets  of  four  each.  In  the  first  tlie  four  fishermen,  who 
were  once  partners  in  business,  are  placed  together.  Besides  these  two 
pairs  of  brothers,  we  have  two  brothei's  (perhaps  three)  in  the  third 
set,  while  Philip  and  Bartholomew  were  friends.  All  but  Judas  were 
Galileans,  a  number  had  been  disciples  of  John,  Our  Lord  therefore 
had  regard  to  natural  relationship  and  mental  aflinity  in  the  construc- 
tion of  the  Apostolate,  and  the  same  principle  holds  good  in  all  His 


3:  lG-18.]  MARK  III.  35 

16, 17  ^  and  Simon  he  surnamed  Peter ;  and  James  the  son 
of  Zsbedee,  and  John  the  brother  of  James ;  and  them 
he  surnamed  Boanerges,  which  is,  Sons  of  thunder; 

18  and  Andrew,  and  PhiHp,  and  Bartholomew,  and  Mat- 

1  Some  ancient  authorities  insert  and  he  appointed  twelve. 

dealings  with  the  church.  Those  friendships  and  fraternal  ties  are 
blessed  which  are  strengthened  by  common  attachment  to  our  Friend 
and  Elder  Brother. 

Ver.  16.  He  surnamed  Peter.  It  is  not  asserted  that  this  name 
■was  first  given  on  this  occasion.  Still  the  words  of  our  Lord  at  His  first 
meeting  with  Simon  (John  1:  42)  Avere  prophetic,  and  ^lark  seems  to 
have  mentioned  the  name  for  the  first  time  here,  because  it  was  the 
Apostolic  name. 

Ver.  17.  James  .  .  .  John.  See  chap.  1  :  19. — Boanerges.  A 
transfer  into  Greek  of  an  Aramaic  word,  which  was  modified  from  the 
Hebrew.  Mark,  writing  for  other  than  Jews,  interprets  it.  He  alone 
mentions  it. — Sons  of  thunder.  This  seems  to  have  been  occasioned 
by  their  'vehement  and  zealous  disposition,  as  indicated  in  Luke  9 :  54; 
comp.  Mark  9 :  38.'  This  does  not  imply  censure ;  for  these  trials, 
when  sanctified,  would  be  praiseworthy.  John  was  not,  as  he  is  often 
portrayed,  of  a  soft  and  almost  effeminate  disposition.  Such  neutral 
characters  are  rarely  heroes  of  faith.  The  Apocalypse  reveals  the  son 
of  thunder.  The  name  may  refer  also  to  the  corresponding  character 
of  their  eloquence.  Powerful,  fervid  preachers  are  still  thus  termed. 
With  the  ancients,  thunder  was  the  symbol  for  profound  and  solemn 
utterances.  The  name  would  be  prophetic  in  this  application.  It  was 
not  used  frequently,  like  Simon's  surname,  because  it  was  borne  by 
two  brothers,  one  of  whom  was  martyred  earliest. 

Ver.  18.  Andrew.  See  chap.  1  :  16.  Matthew  arranges  the 
Twelve  by  pairs  ;  Mark  does  not.  In  other  respects  the  lists  of  Mat- 
thew and  Mark  correspond  most  closely. — Philip,  not  the  Evangelist. 
The  first  disciple  called,  a  native  of  Bethsaida.  The  name  is  Greek. — ■ 
Bartholomew,  i.  e.,  the  son  of  Tholmai.  He  is  probably  identical 
with  Xathanael  (John  1:  43),  the  friend  of  Philip,  and  is  also  sup- 
posed to  have  been  a  resident  of  Cana  in  Galilee.— Matthew,  the 
Evangelist,  who,  in  his  own  account,  inserts  his  previous  employment 
as  a  t^ken  of  the  power  of  grace. — Thomas,  i.  e.,  '  twin,'  the  Greek 
name  of  the  same  meaning  being  '  Didymus.'  He  is  frequently  men- 
tioned in  the  Gospel  according  to  John. — James  (.Jacob)  the  son  of 
Alphaeus,  called  'James  the  less,'  or,  the  younger  (chap.  15:  40, 
where  his  mother  Mary  is  mentioned).  The  name  'Alpheus'  has 
been  considered  identical  with  '  Clopas '  or  '  Cleophas,'  since  '  the 
mother  of  James  the  less'  (chap.  15:  40)  is  identical  with  '  Mary,  the 
wife  of  Cleophas'  (John  19:  25).  His  mother's  sister,  in  John  19: 
25,  may  refer  to  Salome  (see  above).  The  view  that  it  refers  to  Mary, 
the  wife  of  Cleophas,  identifies  this  James  with  'the  Lord's  brother' 


86  MARK  III.  [3 :  18,  19. 

tliew,  and  Thomas,  and  James  the  son  of  Alphseus,  and 
19  Thaddseus,  and  Simon  the  ^Cananaean,  and  Judas  Is- 
cariot,  which  also  l^etrayed  him. 

1  Or,  Zealot.     Sea  Luke  vi.  15;  Acts  i.  13. 

(Gal.  1  :  10) ;  the  term  being  taken  in  the  wide  sense  of  relative. 
Others  reject  the  notion  that  the  two  sisters  had  the  same  name,  and 
think  that  Alpheus  was  an  older  brother  of  Joseph,  who  adopted  his 
children,  and  that  thus  they  were  called  our  Lord's  'brethren.'  We 
hold  that  James  the  Lord's  brother  was  the  author  of  the  Epistle,  but 
not  one  of  the  Twelve,  nor  were  any  of  '  His  brethren,'  who  were 
either  the  younger  children  of  Joseph  and  Mary,  or  the  children  of 
Joseph  by  a  former  wife.  We  only  remai-k  here  :  In  the  many  vary- 
ing lists  of  the  Apostles,  there  is  no  hint  that  these  persons  were  the 
Lord's  brethren ;  that  in  Matt.  12:  46-50  these  brethren  are  distin- 
guished pointedly  from  the  disciples,  at  a  time  after  the  Twelve  were 
chosen ;  the  taunt  at  Nazareth,  which  names  these  brethren,  loses 
much  of  its  force,  if  they  were  among  His  disciples;  John  (7:  5) 
expressly  states  they  did  not  believe  on  him.  On  the  whole  subject, 
see  Lange's  Com.,  3IaUhew,  pp.  255-260. — Thaddaeus,  meaning, 
'courageous,'  as  also  his  other  name:  '  Lebbseus.'  He  was  also  called 
'Judas;'  was  probably  the  brother  of  James,  'the  son  of  Alpheus,' 
and  the  author  of  the  short  Epistle  of  Jude.  Comp.  Luke  6:16;  Acts 
1 :  13  ;  John  14:  22.  One  of  the  Lord's  'brethren'  was  called  Judas 
(Matt.  13  :  55),  and  has  been  identified  with  this  Apostle.  But  Mat- 
thew was  also  the  son  of  Alpheus,  and  yet  no  one  aflfirms  that  he  was 
the  brother  of  James.  It  is  as  likely  that  there  was  a  great  number  of 
persons  about  our  Lord  called  James,  Judas,  and  Simon,  as  that  two 
of  the  Apostles  mentioned  together  were  not  brothers,  although  the 
father  of  each  was  named  Alpheus. — Simon  the  Cananaean.  Not 
'  Canaanite.'  If  a  local  term  at  all,  it  means  '  an  inhabitant  of  Cana  ;' 
but  it  is  probably  derived  from  the  Hebrew,  and  is  the  same  as  '  Ze- 
lotes'  (Luke  6:  15;  Acts  1:  13).  The  Zealots  were  a  sect  of  strict 
Jews,  who  afterwards  became  fierce  fanatics.  They  were  apt  to  take 
the  law  into  their  own  hands,  to  punish  offences  against  the  Jewish 
law.  This  Apostle  has  also  been  considered  one  of  our  Lord's  'breth- 
ren;' but  'Simon'  was  a  very  common  name  (eight  persons,  at  least, 
of  this  name  are  mentioned  in  the  New  Testament).  These  three  are 
joined  together  in  all  four  lists  of  the  Apostles ;  but  there  is  no  other 
hint  of  relationship. 

Ver.  19.  Judas  Iscariot,  i.  e.  'a  man  of  Kerioth,'  in  the  tribe  of 
Judah  (Josh.  15:  25).  He  was  not,  like  all  the  rest,  a  Galilean. — 
■Which  also  betrayed,  or,  '  delivered  Him  up.'  The  choice  of  this 
man  remains  a  part  of  the  great  mystery  concerning  God's  sovereignty 
and  man's  free  choice.  He  is  generally  supposed  to  have  been  by 
nature  the  most  gifted  of  the  Twelve ;  but  it  is  a  mistake  to  suppose 
that  the  Twelve  as  a  body  were  poor,  ignorant  or  dull.     They  had  fair 


3:  20-21.]  MARK  III.  37 

20  And  he  cometh  ^into  a  house.     And  the  multitude 
Cometh  together  again,  so  that  they  could  not  so  much 

21  as  eat  bread.     And  when  his  friends  heard  it,  they 
went  out  to  lay  hold  on  him :  for  they  said    He  is 

1  Or,  Iwme. 

natural  abilities,  a  teachable  disposition,  and  the  common  religious 
education ;  some  had  been  in  the  preparatory  school  of  the  Baptist ; 
Peter  and  John  were  men  of  genius,  especially  the  latter,  as  his  Gos- 
pel abundantly  proves  ;  John  possessed  a  house  in  Jerusalem,  and 
was  connected  with  the  family  of  the  high-priest.  All  were  unsophis- 
ticated, simple-hearted,  open  to  conviction,  and  fit  vessels  to  be  filled 
with  the  saving  knowledge  of  Christ.  With  the  last  clause  of  ver.  19, 
a  new  paragraph  begins. 

Vers.  19  6-30.  The  Doubt  of  Friends  and  the  Hostility  of  the  Scribes.— Parallel 
passages:  Matt.  12:  25-29;  Luke  11:  17-22. — Chronology.  At  this  point  we  find  the 
largest  gap  in  Mark's  narrative.  Shortly  after  the  choice  of  the  Twelve,  the  Sermon 
on  the  Mount  was  delivered.  See  Luke  6:  12—7:  1.  On  and  after  the  return  to 
Capernaum,  a  number  of  events  took  place,  recorded  partly  by  Matthew  and  partly  by 
Luk?,  and  in  most  cases  by  both.  The  miracle  immediately  preceding  the  occurrences 
of  the  paragraph  before  us,  was  the  healing  uf  a  blind  and  dumb  demoniac  (Matt.  12  :  22) 
which  called  forth  the  charge  of  the  scribes  (ver.  22).  Vers.  20,  21,  are  peculiar  to 
Mark. 

Ver.  19  h.  And  he  cometh  into  a  house.  This  indicates  a  re- 
turn to  Capernaum ;  as  the  succeeding  events  probably  took  place 
tbere.  The  senience,  therefore,  properly  begins  a  new  paragraph. 
In  the  interval  a  number  of  important  events  took  place ;  see  above. 
If  a  particular  house  is  meant,  there  is  an  undesigned  coinci- 
dence. Matthew,  in  prefacing  the  parables  of  our  Lord,  tells  us  He 
went  'out  of  the  house,'  without  having  spoken  of  His  entering  one. 
Those  parables  were  uttered  just  after  the  events  next  recorded  by 
Mark,  who  speaks  of  this  entering  a  house,  without  telling  of  His 
going  out. 

Ver.  20.  Cometh  together  again.  If  the  last  clause  of  ver.  19 
means  a  return  to  Capernaum,  'again'  must  refer  to  chap.  2:  1. — 
Tlisy  could  not  so  much  as  eat  bread.  A  vivid  description  of 
the  thronging.  Our  Lord  and  His  disciples  could  not  find  time  to 
have  their  regular  meals.  Notice,  the  excitement  and  popularity  was 
at  its  height ;  but  the  opposition  now  takes  definite  form,  and  stems 
the  tide. 

Ver.  21.  His  friends,  lit.  '  those  by  him.'  The  exact  reference  is 
doubtful.  The  nearer  relatives,  spoken  of  ver.  31,  may  not  bo  included, 
since  they  Avaited  outside ;  but  probably  the  whole  circle  was  engaged 
in  this  Ciibrt  with  varying  feelings,  the  immediate  family  persisting 
longer  (see  on  Matt.  12:  46). — Heard  it,  i.  e.,  what  was  going  on; 
they  may  have  heard  that  the  scribes  had  come  with  a  hostile  purpose 


38  MARK  III.  [3 :  22-24. 

22  beside  himself.  And  the  scribes  which  came  down 
from  Jerusalem  said,  He  hath  Beelzebub,  and  ^By 
the  prince  of  the  ^devils  casteth  he  out  the  ^devils. 

23  And  he  called  them  unto  him,  and  said  unto  them  in 

24  parables,  How  can  Satan  cast  out  Satan  ?     And  if  a 

1  Or,  In.  2  Gr.  demotis. 

(ver.  22). — They  "went  out,  etc.  Either  from  Nazareth,  or  from 
their  house  in  Capernaum,  since  it  is  uncertain  in  which  place  they 
now  lived. — For  they  said.  The  relatives  just  spoken  of. — He  is 
beside  himself.  This  implies  eilher  actual  insanity  in  a  bad  sense, 
or  I'eligious  enthusiasm  and  ecstasy,  even  to  derangement,  in  a  good 
sense.  While  an  accusation  of  madness  on  the  part  of  His  relatives 
is  neither  impossible  nor  improbable,  so  long  as  they  were  not  true 
believers,  it  may  have  been  a  mere  pretext.  As  His  enemies  had 
already,  in  all  probability,  said  that  He  was  possessed.  His  relatives, 
from  motives  of  policy,  may  have  adopted  this  modification  of  the  charge 
to  get  Him  away ;  with  this,  anxiety  for  His  health  may  have  entered 
as  a  motive.  1  he  context  favors  the  thought  that  the  motive  was 
policy  resulting  from  want  of  faith,  though  perhaps  not  from  positive 
disbelief.  This  doubting,  worldly  policj',  which  could  seek  to  shelter 
Plim  by  meeting  the  accusations  of  His  foes  half  Avay,  is  in  keeping 
with  the  desire  to  thrust  Him  forward,  which  was  afterwards  sliown 
(John  7:  3-5).  Yet  even  among  these  relatives  there  was  probably  a 
great  variety  of  opinions  regarding  Him. 

Ver.  22.  The  scribes  which  came  down  from  Jerusalem. 
Mark  thus  defines  the  parties,  while  Matthew  (12:  23)  states  the 
occasion  of  the  accusation.  The  purpose  of  their  coming  was  doubtless 
to  entrap  and  oppose  Him,  and  hence  the  place  was  probably  Caper- 
naum, since  they  would  go  to  His  headquarters. — He  hath  Beelze- 
bub. More  correctly,  '  Beelzebul.'  The  former  ('lord  of  flies')  was 
the  name  of  a  Philistine  idol.  '  Beelzebul'  means  either,  (1)  <  lord  of 
dung,'  the  word  being  changed  from  Beelzebub  to  Beelzebul  to  admit 
of  this  contemptuous  sense;  or  (2)  'lord  of  the  habitation.'  The  lat- 
ter corresponds  better  with  the  expression:  'master  of  the  house.' 
Satan  is  referred  to,  but  with  a  special  reference  to  Ihe  indwelling  of 
evil  spirits  in  man  ;  Satan  being  the  lord. — By,  lit.,  'in,'  i.  e.,  in  inti- 
mate fellowship  Avith.  Mark,  both  here  and  in  ver.  20,  states  with 
greatest  definiteness  that  they  charged  Him,  not  only  Avith  exercising 
Satanic  poAvcr,  but  with  being  Himself  possessed  by  an  evil  spirit. 

Ver.  23.  Said  unto  them  in  parables.  The  word  '  parable,' 
here,  has  its  wider  sense  of  similitude.  Three  illustrations  are  given 
by  Mark  (vers.  24,  2o,  27);  Matthew  inserts  a  fourth  (that  of  a 
•divided  city '). — How  can  Satan  cast  out  Satan?  Peculiar 
to  Mark.  This  is  the  statement  of  the  absurdity  of  their  accusation ; 
the  illustrative  proof  follows. 

Ver.  24.  And  if  a  kingdom  be  divided  against  itself.     The 


3:  23-28.]  MARK  III.  39 

kingdom  be  divided  against  itself,  that  kingdom  can- 
25  not  stand.  And  if  a  house  be  divided  against  itself, 
2G  that  house  will  not  be  able  to  stand.     And  if  Satan 

hath  risen  up  against  himself,  and  is  divided,  he  can- 

27  not  stand,  but  hath  an  end.  But  no  one  can  enter  into 
the  house  of  the  strong  man,  and  spoil  his  goods,  except 
he  first  bind  the  strong  man ;  and  then  lie  will  spoil 

28  his  house.  Verily  I  say  unto  you,  All  their  sins  shall 
be  forgiven  unto  the  sons  of  men,  and  their  blasphe- 

assertion  of  the  Pharisees  assumed  that  there  was  '  an  organized  king- 
dom of  evil  with  a  personal  ruler.'  Our  Lord  uses  this  assumption, 
as  a  terrible  fact,  which,  however,  proves  the  absurdity  of  the  charge 
made  against  Himself.  This  organized  kingdom  of  darkness,  because 
it  is  only  evil,  is  racked  with  discords  and  hatred,  but  against  the 
kingdom  of  God  (ver.  28),  it  is  a  unit.  The  point  of  the  argument 
here  is :  not  that  discords  are  always  and  at  once  fatal,  but  that  an 
organization  which  acts  against  itself,  its  own  distinctive  aims,  must 
destroy  itself. 

Ver.  25.  And  if  a  house,  etc.  The  same  principle  is  illustrated 
by  a  divided  house. — Will  not  be  able  to  stand.  Mark's  account 
here  and  in  ver.  26  shows  independence. 

Ver.  26.  And  if  Satan  hath  risen,  etc.  Not,  'rise  up,'  but 
'rose,'  'hath  risen,'  as  the  accusation  implied. — He  cannot  stand, 
but  hath  an  end,  i.e.,  ceases  to  be  what  he  is;  the  supposition, 
which  His  enemies  advanced,  would,  if  fully  carried  out,  argue  Satan 
out  of  existence.  A  man  might  be  at  war  within,  but  even  then  the 
outward  acts  would  not  necessarily  be  in  opposition.  Satan  is  utterly 
wicked,  hence  good  and  evil  do  not  strive  within  him,  and  his  lighting 
against  himself  is  not  to  be  imagined.  The  argument  implies  :  that  the 
Pharisees  had  called  our  Lord  'Satan;'  that  Satan  is  a  person;  that  he 
has  a  kingdom. 

Ver.  27.  But  no  one,  etc.  The  third  illustration  introduces  the 
antagonism  between  the  kingdom  of  Satan  and  the  kingdom  of  God 
(comp.  Matt.  12  :  28,  29  ;  Luke  1 1 :  20-22).  The  latter  Evangelist  pre- 
sents this  figure  more  fully.  The  course  of  thought  is,  '  If  I  were  not 
the  Messiah,  stronger  than  Satan,  how  could  I  thus  spoil  him  ?' — Spoil 
his  goods.  The  strong  man  represents  Satan;  his  'house'  the 
world  where  he  has  long  reigned ;  '  his  goods,'  the  possessed  or  the 
evil  spirit  possessing  them. — Spoil  his  house.  The  word  'spoil'  in 
both  clauses  is  a  strong  one,  indicating  a  complete  victory  over  Satan 
in  this  world.  The  parallel  accounts  emphasize  still  further  the  anta- 
gonism between  Christ  and  Sati>,n  by  adding :  '  He  that  is  not  with  me 
is  against  me,'  etc. 

Ver.  28.  Verily,  etc.     This  formula  here  implies  Christ's  Divine 


40  MARK  III.  [3 :  29,  30. 

29  mies  wherewith  soever  they  shall  blaspheme :  but  who- 
soever shall  blaspheme  against  the  Holy  Spirit  hath 

30  never  forgiveness,  but  is  guilty  of  an  eternal  sin :  be- 
cause they  said,  He  hath  an  unclean  spirit. 

authority  to  speak  on  this  subject. — All  their  sins,  etc.  A  literal 
rendering  would  be :  '  All  things  shall  be  forgiven  unto  the  sons  of 
men,  their  sins  and  their  blasphemies  wherewith,'  etc. 

Ver.  29.  But  whosoever  shall  blaspheme  against  the  Holy 
Spirit.  The  account  of  Matthew  makes  a  contrast  between  speaking 
against  the  Son  of  Man  and  speaking  against  the  Holy  Spirit.  The 
latter  term  does  not  refer  to  the  Divine  nature  of  Christ,  but  to  the 
third  Person  of  the  Ti-inity,  as  the  Agent  woi-king  in  the  hearts  of  men, 
without  whom  neither  forgiveness  nor  holiness  is  possible. — Hath 
never  forgiveness,  or,  '  hath  no  forgiveness  forever.'  The  phrase 
equivalent  to  'forever'  coi-responds  with  the  fuller  expression  of  Mat- 
thew :  '  neither  in  tliis  world,  nor  in  that  which  is  to  come.'  The  Jews 
distinguished  eternity  into  two  worlds  (aeons,  or,  ages),  one  before,  the 
other  after  the  coming  of  Christ.  That  the  sense  here  is  'forever' 
scarcely  admits  of  a  doubt. — But  is  guilty  of,  more  than  in  danger 
of,  or  even  liable  to,  indicating  a  present  subjection  to. — An  eternal 
sin.  Thus  Mark  expresses  the  same  idea  given  by  Matthew:  'neither 
in  this  world,  nor  in  that  to  come.'  The  word  we  translate  'sin'  in- 
cludes the  idea  of  guilt  (Rom.  3  :  25 ;  5 :  16),  but  can  scarcely  be  ren- 
dered 'punishment.'  It  usually  refers  to  an  act,  rather  than  a  state  of 
sin,  but  eternal  sin  points  to  an  unending  state  of  activity  in  sin. 
Damnation,  or, 'judgment,'  is  an  explanatory  alteration  of  the  original 
text.  The  correct  reading  implies  that  the  unpardonable  sin,  though 
it  may  begin  with  one  act  of  blasphemy  (ver.  30),  results  in  a  state  of 
sinful  activity  which  continues  forever.  For  this  reason  it  is  unpar- 
donable. The  punishment  is  perpetual,  because  the  sin  is  perpetual. 
The  sin  excludes  pardon,  because  it  excludes  repentance.  The  remark 
of  Matthew  refers  to  the  guilt,  that  of  Mark  to  the  sin  itself,  explaining 
the  former.  This  is  the  most  fearful  aspect  of  eternal  punishment, 
namely,  being  forever  deprived  of  the  needed  influences  of  the  Holy 
Spirit,  and  hence  in  a  state  of  eternally  growing  sin  and  guilt.  Con- 
scious existence  is  evidently  implied  by  the  word  chosen.  Further, 
while  the  next  verse  suggests  a  particular  form  of  the  unpardonable 
sin,  this  phrase  favors  the  view  that  it  is  an  active  state  rather  than  a 
particular  act. 

Ver.  30.  Because  they  said,  He  hath  an  unclean  spirit.  This 
does  not  necessarily  define  the  sin  of  blasphemy  against  the  Holy  Spirit, 
but  certainly  indicates  its  character.  Even  if  these  accusers  had  not 
committed  it,  their  language  tended  in  that  direction.  They  had  attri- 
buted to  an  evil  spirit  what  was  the  work  of  the  Holy  Spirit,  that  too  in 
presence  of  sufficient  evidence  of  its  true  character.  This  verse,  how- 
ever, is  the  strongest  support  of  that  view  of  the  siu  against  the  Holy 


3:  31,  32.]  MARK  III.  41 

31  And  there  come  his  mother  and  his  brethren ;  and, 
standing   without,  they  sent   unto   him,  calling  him. 

32  And  a  multitude  was  sitting  about  him ;  and  they  say 
unto  him.  Behold  thy  mother  and  thy  brethren  with- 

Spirit  which  regards  it  as  ii  particular  sin,  that  of  deliberately,  persist- 
ently, and  maliciously,  in  the  presence  of  proper  evidence,  atti-ibuting 
tlie  worlvs  of  Christ  (whether  of  physical  healing  or  spiritual  deliver- 
ance) to  diabolical  agency,  instead  of  acknowledging  the  Holy  Spirit  as 
the  Agent.  The  accusation  of  the  Pharisees,  in  this  instance,  mui/  have 
been  such  a  sin.  It  is  very  different  from  ordinary  and  usual  opposi- 
tion to  God  and  Christ,  and  also  from  '  grieving '  or  '  resisting  the  Holy 
Ghost.'  It  cannot  be  a  mere  denial  of  the  Divinity  of  Christ.  Those 
who  fear  that  they  have  committed  the  unpardonable  sin,  give  good 
evidence  that  they  have  not  done  so.  Another  view  defines  this  sin  as 
a  state  of  determined,  wilful  opposition,  in  the  presence  of  light,  to  the 
power  of  the  Holy  Spirit,  virtually  a  moral  suicide,  a  killing  of  the 
conscience,  so  that  the  human  spirit  is  absolutely  insusceptible  to  the 
influences  of  the  Holy  Spirit.  Ver.  29  and  Matt.  12 :  82-o5  favor  this 
view.  The  outward  manifestation  of  such  a  state  will  be  '  the  blas- 
phemy of  the  Holy  Spirit.'  It  is  uncertain  whether  such  a  state  is  pos- 
sible 'in  this  world,'  and  we  should  beware  of  imputing  it  to  any,  but 
the  impossibility  of  forgiveness  is  quite  evident.  The  inference  from 
this  view  is,  that  all  sin  must  either  be  repented  of  and  forgiven,  or 
culminate  (here  and  hereafter)  in  the  unpardoned  and  unpardonable 
state. 

Vers.  31-36.  Our  Loed's  Mother  and  Brethren  seek  Him. —  Parallel  passages : 
Matt.  12:  4G-50;  Luke  8:  19-21. 

Ver.  31.  Mark  omits  the  introductory  phrase:  'While  Re  yet  talked 
to  the  people'  (Matt.  12  :  46),  which  fixes  the  occasion.— And  there 
come  his  mother  and  his  brethren.  This  vivacious  form  is  pe- 
culiar to  Mark;  the  A.  V.  follows  an  inaccurate  reading;. — Standing 
without.  Probably,  though  not  necessarily,  outside  the  house  referred 
to  in  ver.  19;  possibly,  on  the  outside  of  the  crowd. — They  sent 
unto  him,  calling  him.  Comp.  ver.  20.  Luke  8:  19  shows  that 
they  had  unsuccessfully  attempted  to  get  near  Him.  The  same  Evan- 
gelist (11 :  27,  28)  places  immediately  after  the  discourse  just  narrated 
the  exclamation  of  a  woman,  referring  to  His  mother  ('  Blessed  is  the 
womb,'  etc.),  as  if  Mary's  presence  had  occasioned  it.  The  response 
there  recorded  is  similar  in  character  to  ver.  35  of  this  chapter. 

Ver.  32.  And  a  multitude  was  sitting  about  him.  Peculiar 
to  Mark. — And  they  say  unto  him.  Matthew  is  more  specific: 
'and  one  said  unto  him.'  We  need  not  suppose  that  there  was  any 
wish  to  interrupt  the  discourse,  still  less  any  purpose  of  calling  atten- 
tion to  the  humble  relatives  to  prove  that  Jesus  was  not  the  Messiah. 


42  MARK  IV.  [3:  33-35—4::  1- 

33  out  seek  for  thee.     And  he  answereth  them,  and  saith, 

34  Who  is  my  mother  and  my  brethren  ?  And  looking 
round  on  them  which  sat  round  about  him,  he  saith, 

35  Behokl,  my  mother  and  my  brethren  !  For  whosoever 
shall  do  the  will  of  God,  the  same  is  my  brother,  and 
sister,  and  mother. 

4:  1  And  again  he  began  to  teacli  by  the  sea  side. 
And  there  is  gathered  unto  him  a  very  great  multi- 

Ver.  33.  Who  is  my  mother  and  my  brethren?  Implying 
not  contempt  nor  carelessness,  but  that  the  family  relation  in  His  case 
•was  peculiar.  He  was  more  than  man,  otherwise  He  was  not  justified 
in  thus  speaking 

Ver.  34.  And  looking  round,  etc.  Matthew;  '  And  He  stretched 
forth  His  hand  toward  His  disciples.'  The  look  was  probably  one  of 
aifectionate  recognition  ;  contrast  the  look  of  anger  and  grief  (ver.  5). 
That  the  look  as  well  as  the  word  applied  to  more  than  the  Twelve  is 
evident. — Behold  my  mother  and  my  brethren,  i.e.,  these  are 
as  nearly  allied  and  as  dear  to  me  (see  next  verse). 

Ver.  o5.  For  whosoever  shall  do  the  will  of  God.  Matthew: 
'my  Father  who  is  in  heaven.'  Mere  profession  of  discipleship  does 
not  entitle  to  such  a  position.  Our  Lord  does  not  say  how  we  are  en- 
abled to  do  the  will  of  God,  but  makes  such  a  result  the  criterion. — 
The  same  is  my  brother,  and  sister,  and  mother.  Ihe  term 
'father'  is  excluded  ;  His  'Father'  is  'in  heaven.'  Christ  loves  His 
people  with  a  love  human  as  well  as  Divine ;  there  can  be  no  closer  re- 
lationship to  Him  than  that  of  real  discipleship  which  manifests  itself 
in  this  obedience  to  His  Heavenly  Father.  Christ  was  'the  Son  of 
man'  as  well  as  'the  Son  of  Mary,'  identified  with  humanity  in  one 
sense,  even  more  than  with  her.  Those  who  have  not  seen  Jesus  on 
earth  are  here  assured  of  His  presence  and  allection  in  a  way  that 
should  be  a  constant  stimulant  to  holiness.  Brethren  of  Christ  are 
brethren  to  each  other.  The  dearest  and  best  of  friends  and  relatives 
so  often  needlessly  anxious  about  us,  have  no  claims  upon  us  superior 
to  our  duties  to  the  gospel  of  the  Kingdom.  On  the  brethren  of  our 
Lord,  see  ver.  18  and  chap.  6 :  3. 

Chap.  IV:  1-9.  The  Parable  of  the  Sower.— Parallel  passages:  Matt.  13:  1-9; 
Luke  8 :  4-8.  A  parable,  in  the  strict  sense,  is  thus  defined  by  Alford :  '  a  serious 
narration  within  the  limits  of  probability,  of  a  course  of  action  pointing  to  some  moral 
or  spiritual  truth.'  It  is  not  necessary  to  suppose  that  our  Lord's  parables  were  alwaj's 
founded  on  fact,  and  generally  composed  of  real  incidents.  We  indeed  resorf  to  fiction 
in  teaching  moral  truth,  because  unaware  of  facts  adapted  to  convey  the  same  lesson; 
while  Chi-ist's  knowledge  of  course  included  such  facts.  It  is,  however,  enough  to 
pay,  that  Christ's  parables  (His  figures  also)  are  based  on  analogies  which  He  alone 


4:1.]  MARK  IV.  43 

tude,  so  that  he  entered  into  a  boat,  and  sat  in  the  sea ; 
and  all  the  multitude  were  by  the  sea  on  the  land. 

had  wisdom  to  discern,  and  authority  to  proclaim.     His  parables  give  no  warrant  for 
new  ones;  nor  do  they  determine  the  propriety  of  our  using  fiction  to  spread  or  illus- 
trate the  truth.    Parables  may  be  pressed  too  far;  the  general  truth  is  always  the 
central  one;  others  are  usually  involved,  but  only  as  reUded  to  it.    Kesemblances  which 
we  discover  at  every  point,  although  founded  on  analogies  which  God  has  created,  are 
not  to  be  placed  on  a  level  with  what  our  Lord  distinctly  teaches.    The  uninspired 
lessons  from  the  parables  exceed  in  number  the  inspired  lessons  of  the  parables.    The 
former  include  jjossoZe  meanings,  th?  latter  Jiece«sar// ones.     The  former  may  be  used 
to  enforce  trutli  reveiiled  elsewhere;  the  latter  are  revelations  of  truth.     Seeking  the 
many  lessons  makes  us  rich  ia  spiritual  knowledge,  grasping  the  necessary  one  m..ke3 
us  confident.    The  purpose  of  our  Lord  in  teaching  by  parables  was  two-fold  (vers.  11, 
12 ;  comp.  vers  21-2-5) :  to  reveal  and  to  conceal  the  truth.     To    *eveal  to  those  who 
really  sought  the  truth ;  to  conceal  from  those  who  did  not  desire  such  knowledge ; 
thus  rewarding  the  former,  and  punishing  the  latter.    The  purpose  of  concealing  is 
plainly  stated  by  our  Lord  Himself,  and  may  have  been  in  mercy,  since  it  prevented  a 
greater  pei-verting  of  the  truth  to  th:-ir  condemnation.     The  hostility  of  the  rharisoes 
called  for  the  teaching  by  pirablos  in  its  purjiose  of  concealing  the  trutli,  which  ia 
most  strongly  expressed  by  Mark  (vei-.  12j,  while  the  choice  of  the  Twelve  (chap.  r>: 
14)  formed  the  nucleus  of  a  band  of  followers  (comp.  ver.  10),  in  whom  the  other 
purpose  of   revealinrj  the  truth    could    b^    fulfilled.      The   Old   Testament  parable, 
spoken  by  Nathan  (2  Sam.  12:  1-G),  aLso  concealed  and  revealed;  it  calkd  forth  from 
David  an  unprejudiced  judgment  on  his  own  conduct,  and  then  produced  conviction  of 
sin.     This  special  purpos?  is  also  evident  in  a  few  of  our  Lord's  parables,  e  (j.,  that 
spoken  in  the  house  of  Simon  (Luke  7 :  41,  42).    Mark,  in  his  report  of  this  protracted 
discourse  in  parables,  gives  but  three,  one  of  them  not  mentioned  elsewhere.     Each  of 
the  Evangelists  independently  chose  some  out  of  the  many  uttered.    In  Matthew  we 
find  the  chronological  development  of  the  kingdom  of  heaven  brought  out;  here,  all 
three  parables  are  drawn  from  f.imiliar  agricultural  pursuits,  presenting  the  one  idea 
of  the  growth  or  development  of  the  kingdom  of  God :  the  first,  as  respects  the  soil,  or 
the  difiBculty  of  its  beginnings ;  the  second,  illustrating  the  relative  independence  of  this 
development;  the  last,  its  wonderful  extension.      Mark  here  introduces  (vers.  21-25) 
what  Matthew  records  as  uttered  on  other  occasions.     Our  Lord  was  in  the  habit  of 
repeating  striking  figures,  proverbs  and  aphorisms.     This  discour.:e  took  place  the 
'same  day'  (Matt.  13:   1)  with  the  occurrences  just  mentioned  (chap.  3:  20-3").     It 
should  be  noted  that  a  large  section  of  Luke's  account  (chaps.  11 :  27 — 12:  50)  eeemj  to 
find  its  most  appropriate  chronological  position  immediately  before  this  discourse  in 
parabL'S.    The  question  cannot  be  decided  with  certainty;  but  this  view  presents  us 
with  further  details  respecting  the  'sam2  day,'  the  history  of  which  is  narrated  v.ith 
the  greatest  fulness,  as  if  to  give  a  specimen  of  the  busy  life  led  by  our  Lord  during 
His  ministry. 

Ver.  1.  And  again  he  began.  '  Began'  may  refer  cither  to  this 
new  mode  of  instruction.,  or  to  Ilis  beginning  with  the  gathering  of 
the  crowd.  'Again'  may  point  to  a  similar  occasion  (chap.  3:  7). — 
A  very  great  multitude;  lit.,  'greatest.'     There  is  every  reason 


44  MARK  IV.  [4:  2-5. 

2  And   he  taught   them  maDy  things  in  parables,  and 

3  said  unto  theiii  in  his  teaching,  Hearken :  Behold,  the 

4  sower  went  forth  to  sow :  and  it  came  to  pass,  as  he 
sowed,  some  seed  fell  by  the  way  side,  and  the  birds 

5  came  and  devoured  it.  And  other  fell  on  the  rocky 
ground,  where  it  had  not  much  earth ;  and  straight- 
way it  sprang  up,  because  it  had  no  deepness  of  earth : 

to  believe  that  this  was  the  greatest.  It  was  the  turning  point  in  His 
public  teaching,  since  the  parabolic  instruction  now  begins. — A  boat. 
Probably  the  one  provided  for  this  purpose  (see  chap.  3:  9).  It  is 
doubtful  whether  the  definite  article  is  here  used  in  the  Greek. — In 
the  sea.  The  boat  was  small,  and  His  position  was  near  the  surface 
of  the  water,  the  audience  being  slightly  elevated  above  Him.  This  is 
the  best  way  of  arranging  an  audience ;  but  the  world  seems  to  have 
discovered  it  quicker  than  the  Church. 

Ver.  2.  And  he  taught  them.  The  reference  is  to  His  habit  of 
teaching. — Many  things.  Out  of  these  Mark  selects  what  follows. 
— In  his  teaching,  perhaps,  with  a  reference  to  this  particular  kind 
of  teaching.  Christ's  teaching  was  authoritative,  and  in  this,  as  in 
most  cases,  doctrinal.  He  presents  new  truth  here,  not  mere  exhorta- 
tion (see  ver.  11). 

Vers.  3-9.  The  Parable  of  the  Sower.  The  similarity  between  the 
accounts  of  Matthew  and  Mark  is  very  great,  as  might  be  expected  in 
the  case  of  such  a  striking  parable.  Matthew  was  present ;  Mark 
probably  heard  it  from  Peter,  who  was  also  present.  Luke's  account 
(8  :  5-8)  is  briefer,  and  he  does  not  describe  the  position  of  the  Teacher 
and  His  audience. 

Ver.  3.  Hearken.  This,  inserted  by  Mark  only,  seems  to  intro- 
duce the  whole  discourse,  as  deserving  great  attention. — Behold,  call- 
ing attention  to  what  follows,  not  to  some  object  in  sight,  which  would 
have  distracted  attention  from  the  parable. — The  sower,  standing  for 
the  class  ;  -went  forth,  i.  e.,  as  usual,  pointing  rather  to  a  supposed 
case,  than  to  something  occurring  before  their  eyes. 

Ver.  4.  By  the  way- side.  The  paths  or  roads  pass  close  to  the 
edge  of  the  ploughed  ground  in  unenclosed  fields ;  or  the  reference 
may  be  to  the  path  across  the  field  on  which  the  sower  walked  as  he 
sowed.  In  any  case  the  seed  was  exposed,  and  quickly  picked  up  by 
the  birds. — '  Fowls '  is  misleading;  '  of  the  air'  is  not  found  in  the  best 
authorities. 

Ver.  5.  And  other.  The  various  accounts  present  remarkable 
minor  difi"(;rences,  which  will  appear  from  a  comparison  of  expressions 
like  this,  in  the  Revised  Version. — Upon  the  rocky  ground.  Not 
full  of  stones,  but  thin  soil  over  rocks. — Straightw^ay  it  sprang  up, 
because,  etc.  The  greater  heat  of  the  shallow  soil  would  cause  a 
rapid  growth  upwards. 


4 :  G-IO.]  MARK  IV.  45 

c  and  when  the  sun  was  risen,  it  was  scorched ;  and  be- 

7  cause  it  had  no  root,  it  withered  away.  And  other 
fell  among  the  thorns,  and  the  thorns  grew  up,  and 

8  choked  it,  and  it  yielded  no  fruit.  And  others  fell 
into  the  good  ground,  and  yielded  fruit,  growing  up 
and  increasing;  and  brought  forth,   thirty-fold,   and 

9  sixty-fold,  and  a  hundred-fold.  And  he  said,  Who 
hath  ears  to  hear,  let  him  hear. 

10      And  when  he  was  alone,  they  that  were  about  him 

Yer.  6.  Scorched,  or,  'burnt.'  The  heat  of  the  sun,  so  necessary 
to  vegetable  life,  did  this ;  but  the  effect  must  be  connected  with  the 
cause:  it  had  no  root.  Plants  need  both  sunshine  and  moisture; 
they  get  the  first  from  their  growth  above  ground,  the  second  from 
their  growth  below  ground  ;  the  root  however  being  the  principal  chan- 
nel of  nourishment  (comp.  Luke  ;  '  moisture  ').  Hence  it  "withered 
away. 

Ver.  7.  Among  the  thorns,  i.  e.,  where  there  were  roots  of  thorns, 
etc.,  not  necessarily  among  thorn-bushes. — And  the  thorns  gre^w 
up  and  choked  it.  The  thorns  were  of  ranker  growth. — And  it 
yielded  no  fruit.  This  Mark  adds,  showing  that  his  account  is  not 
an  abridgment.  The  same  result  is  of  course  implied  in  the  other 
narrative. 

Ver.  8.  Into  the  good  ground.  The  proportion  of  the  harvest  is 
large,  but  not  unexampled.  Palestine  was  once  exceedingly  fertile. — 
Growing  up  and  increasing.  The  words  are  peculiar  to  Mark. 
This  is  spoken  of  the  '  fruit,'  but  in  the  wider  sense  of  the  whole  progress 
of  the  plant,  since  all  this  is  necessary  to  the  real  fruit  or  grain,  which 
was  brought  forth.  This  verse  puts  the  smallest  proportion  first ;  in 
Matthew's  account  it  is  put  last.  Other  verbal  diflerences  attesting 
the  independence  of  the  Evangelists,  are  indicated  as  far  as  possible  in 
the  Revised  Version. 

Ver  9.  Who  hath  ears,  etc.  (In  Matthew,  '  he  that '  is  correct ; 
here,  'who').  The  A.  V.  reverses  this.  The  proverbial  expression 
usually  follows  an  important  statement,  intimating  that  he  who  has 
the  discernment  to  understand  will  find  the  deeper  meaning.  It  here 
forms  an  appropriate  transition  to  what  follows. 

Yers.  10-20.  The  Prfvate  Explanation  of  the  Parable.— Parallel  passages: 
Matt.  13 :  10-23 ;  Luke  8 :  9-15.  The  agreement  -with  Matthew  is  striking;  but  Mark's 
account  shows  independence.  In  vers.  10-12  the  reason  is  given  for  speaking  in 
parables;  comp.  Matt.  13:  30-17.  The  latter  is  fuller  on  this  point,  but  Mark's  state- 
ment is,  in  some  respects,  more  specific  and  stronger. 

Ver.  10.  Alone.  This  refers  to  a  temporary  withdrawal,  when  His 
disciples  '  came'  to  Him  (Matthew),  for  He  evidently  spoke  further  to 
the  multitude  (Matt.  13  :  24-35).— They  that  were  about  him 


46  MARK  IV.  [4:  11,12. 

11  with  the  twelve  asked  of  him  the  parables.  And  he 
said  unto  them,  Unto  you  is  given  the  mystery  of 
the  kingdom  of  God :  but  unto  them  that  are  without, 

12  all  things  are  done  in  parables :  that  seeing  they  may 
see,  and  not  perceive ;  and  hearing  they  may  hear,  and 

■with  the  twelve.  Matthe-w  and  Luke  say  less  definitely :  *  the 
disciples.'  What  follows  was  spoken  neither  to  the  multitude  nor  to 
the  Twelve  alone. — Asked  of  him  the  parables.  The  plural  is  the 
more  correct  fjrm.  Matthew  says  more  definitely  :  '  Why  speakest  thou 
unto  them  in  parables?'  and  Luke:  'What  this  parable  might  be ? ' 
The  answer  in  all  three  accounts  ij :  first,  a  reason  why  He  thus  taught, 
and,  secondly,  the  exposition  of  this  particular  parable.  Both  ques- 
tions must  have  beon  asked,  as  is  implied  in  the  indefinite  statement 
of  this  verse.  This  was  precisely  the  purpose :  that  tho3e  who  would 
seek  might  know  'the  mystery,'  and  those  who  would  not  put  forth 
this  effort,  might  not. 

Ver.  11.  Unto  you  is  emphatic. — Is  ('hath  been  and  is')  given. 
— The  mystery.  Matthew  and  Luke :  'the  mysteries.'  A  mystery 
is  not  necessarily  something  inscrutable  in  its  nature,  but  it  may  be 
that  which  is  unknown  to  man  in  his  natural  condition,  before  it  is 
revealed  to  him  by  God.  The  mysteriousness  arises  mainly  from  the 
sinful  stnte  of  man ;  yet  God  for  wise  purposes  often  withholds  the 
revelation  without  which  these  things  remain  a  mystery.  The  great 
mystery  is  Christ  Himself  (1  Tim.  3:  IG),  making  peace  between  God 
and  man,  between  man  and  man  (Jew  and  Gentile;  Eph.  3:  4-11). 
This  was  not  fully  revealed  to  the  Apostlos  until  long  after  the  death 
of  Christ,  although  they  already  had  clearer  views  than  the  mass  of  the 
people.  Where  this  gospel  mystery  has  been  preached,  sin  alone  hides 
it  from  men  ;  however  much  may  remain  not  fully  revealed  to  us.  To 
Christ's  disciples  'is  given  the  mystery  of  the  kingdom  of  God.'  The 
omission  of  'to  know'  renders  the  declaration  even  more  forcible. 
These  parables  are  to  reveal,  not  good  moral  advice,  but  truth  otherwise 
unknown,  the  peculiar  doctrines  respecting  '  the  kingdom  of  God '  which 
can  be  fully  received  only  by  those  to  whom  spiritual  discernment  is 
given. — Unto  them  that  are  "without.  IMatthew:  'to  them.' 
Luke :  *  to  the  rest.'  A  separation  between  the  disciples  and  others  had 
begun.  (Afterwards,  'those  without'  meant  those  not  C  ristians ; 
1  Cor.  5  :  12.)  'Those  without'  did  not  receive  this  gift  of  God  neces- 
sary for  the  understanding  of  these  truths,  were  without  its  influence. 
But  their  position  was  according  to  their  own  choice ;  Christ  forbade 
none,  and  the  disciples  in  this  case  were  not  merely  the  Twelve  chosen 
by  Him,  but  all  who  would  come. 

Yer.  12.  That,  more  exactly,  'in  order  that.'  'When  God  trans- 
acts a  matter,  it  is  idle  to  say  that  the  result  is  not  the  purpose' 
(Alford).     This  purpose  is  indicated  here  even  more  strongly  than  ia 


4:  10-15.]  MAKK  IT.  47 

not  understand ;  lest  haply  they  should  turn  again,  and 

13  it  should  be  forgiven  them.  And  he  saith  unto 
them,  Know  ye  not  this  parable?  and  how  shall  ye 

14  know  all  the  parables  ?     The  sower  soweth  the  word. 

15  And  these  are  they  by  the  way  side,  where  the  word  is 
sown ;  and  when  they  have  heard,  straightway  com eth 
Satan,  and   taketh  away  the  word  which  hath  been 

Matthew.  The  object  of  the  parable  is  both  to  conceal  and  to  reveal 
the  truth,  according  to  the  moi-al  state  of  the  hearers.  Mark  only 
uses  the  prophecy  of  Isaiah  (6:  9,  10),  without  citing  it  directly  as 
Matthew  doe-s.  It  was  alrealy  partially  fullilled  when  the  Jcavs 
hardened  their  hearts  against  the  preaching  of  Isaiah,  the  Evangeliit 
among  the  prophets ;  it  was  completely  fulfilled,  when  they  rejected 
the  gospel  itself  as  proclaimed  by  the  Son  of  God.  Their  moral 
univilUngness  preceded  their  moral  inability,  and  the  latter  was  a  divine 
judgment  on  the  former.  So  Pharaoh  first  hardened  his  heart  before 
God  judicially  hardened  him.  Here,  where  a  separation  between 
Christ's  followers,  and  those  without,  is  first  plainly  marked,  the  point 
of  discrimination  is  Hpiritaal  knou-ledje.  This  shows  the  importance  of 
Christian  truth,  which  implies  doctrine. 

Vcr.  13.  Know  ye  not  this  parable  ?  An  answer  to  the 
second  question,  implied  in  ver.  10.  It  is  not  a  reproof,  but  means : 
'You  find  you  cannot  understand  this  without  assistance.'  The  next 
question:  and  how  shall  ye  know  all  the  parables?  extend? 
the  thought  t^  all  parables,  but  intimates  further:  'The  first  parable 
of  the  kingdom  is  the  basis  of  all  the  rest.  If  they  understand  not 
this,  they  could  net  understand  any  that  followed.  If  they  had  the 
explanation  of  this,  they  had  the  key  for  the  understanding  of  all 
others.'  Hence  our  Lord  gives,  not  rules  of  interpretation,  but  exam- 
ples, one  of  which  is  here  preserved,  to  be  our  guide  in  interpretation. 
To  understand  the  parables,  God  must  help  us  (ver.  11).  Wrong  inter- 
pretations are  those  which  do  not  tend  to  conversion  and  forgiveness 
(ver.  12). 

Ver.  14.  Peculiar  to  Mark,  though  involved  in  the  other  accounts. — 
The  sower  is  Christ  (Matt,  l^ :  37)  Himself  and  His  ministers 
(1  Cor.  3  :  6). — The  word.  Matthew  :  '  the  word  of  the  kingdom '  ; 
Luke  :  '  the  seed  is  the  word  of  God.'  The  spoken  word  is  made  most 
prominent,  as  this  was  almost  the  only  means  used  in  the  Apostolic 
age,  to  which  this  parable  primarily  refers. 

Yer.  15.  And  these  are  they  by  the  way  side,  where  the 
word  is  sown.  In  all  the  accounts  the  expressions  used  point,  not 
to  the  ground,  but  to  the  result  of  the  sowing  in  the  difi"erent  cases  as 
representing  the  different  classes  of  hearers.  This  apparent  mixing  of 
metaphors  shouli  caution  us  against  pressing  the  analogies  too  far, — • 


48  MARK  IV.  [4:  16-19. 

16  sown  in  them.  And  these  in  like  manner  are  they 
that  are  sown  upon  the  rocky  lolaces,  who,  when  they 
have  heard  the  word,  straightway  receive  it  with  joy ; 

17  and  they  have  no  root  in  themselves,  but  endure  for  a 
while;   then,  when  tribulation  or  persecution  ariseth 

18  because  of  the  word,  straightway  they  stumble.  And 
others  are  they  that  are  sown  among  the  thorns;  these 

19  are  they  that  have  heard  the  word,  and  the  cares  of 
the  ^  world,  and  the  deceitfulness  of  riches,  and  the 

1  Or,  age 

Cometh  Satan.  Matthew:  'the  wicked  one';  Luke:  '  the  devil,' 
Being  spoken  of  in  the  explanation  of  the  parable,  or  ii>  a  didactic 
way,  Satan  must  be  a  real  personal  being,  and  not  merely  the  symbol 
of  evil. — And  taketh  away.  Almost  during,  the  act  of  hearing. 
This  is. done  through  'birds,'  passing  thoughts  and  desires  ;  the  pur- 
pose being  '  lest  they  should  believe  and  be  saved '  (Luke  8  :  12).  The 
immediate  cause  is  hardness  of  the  soil. 

Ver.  16.  In  like  manner.  'After  the  same  analogy  carrying  on  a 
like  principle  of  interpretation'  (Alford). — StraighWay  receive 
it  with  joy. — The  effect  is  immediate  and  apparently  good;  but 
beneath  the  surface  easily  stirred,  is  a  soil  harder  than  the  trodden 
path.     Great  joy  without  deep  spiritual  conviction  or  conflict. 

Ver.  17.  This  verse,  as  emended,  presents  the  case  more  vividly. — 
They  have  no  root  in  themselves.  Their  apparent  Christian  life 
is  rooted  only  in  the  temporary  excitement  about  them. — Endure  for 
a  while.  The  expression  implies  also  :  '  are  the  creatures  of  circum- 
stances.'— Then,  as  might  be  expected,  when,  etc. — Tribulation, 
the  Greek  word  is  usually  thus  translated;  persecution,  a  special 
form  of  tribulation  ;  all  arising  because  of  the  word,  and  intended 
to  strengthen,  as  the  sunshine  the  plant ;  but  the  plant  without  root  is 
withered. — Straightway  (as  in  the  reception  of  the  word)  they 
Stumble,  or,  '  are  made  to  stumble.'  They  are  sentimental,  superfi- 
cial, changeful,  one-sided  professors  of  Christianity.  The  parable  does 
not  decide  whether  such  have  really  been  subjects  of  grace. 

Ver.  18.  And  others  are  they  that  are  sown  among  the 
thorns.  The  form  of  this  verse  is  peculiar  to  Mark.  The  third  class 
hold  out  longer,  but  are  unfruitful,  from  a  divided  heart,  in  which  evil 
triumphs  ;  the  thorns  being  hardier  than  the  wheat. 

Ver.  19.  The  cares  of  the  world,  not  pure  worldliness,  which 
belongs  to  the  first  class,  but  anxieties  about  worldly  things  distracting 
persons  of  serious  mind, — The  deceitfulness  of  riches.  Whether 
in  the  pursuit  or  possession  of  wealth. — The  lusts  of  other  things, 
other  than  those  presented  by  the  word.  This  includes  all  other 
worldly  distractions.     The  desires  become  'lusts,'  because  the  objects 


4:  2D,  21.]  MARK  IV.  49 

lusts  of  other  things  entering  in,  choke  the  word,  and 

20  it  becometh  unfruitful.  And  those  are  they  that  were 
sown  upon  the  good  ground ;  such  as  hear  the  word, 
and  accept  it,  and  bear  fruit,  thirtyfold,  and  sixtyfold, 
and  a  hundredfold. 

21  And  he  said  unto  them,  Is  the  lamp  brought  to  be 
put  under  the  bushel,  or  under  the  bed,  and  not  to  be 

interfere  with  spiritual  growth.  What  is  in  itself  innocent  may  become 
a  snare.  These  things  choke  the  "word,  and  it  becometh  un- 
fruitful. Notwithstanding  the  previous  (and  perhaps  long  continued) 
promise  of  fruit. 

Ver.  20.  The  closing  words  of  the  parable  (ver.  8)  are  repeated  in 
the  last  clause  of  this  verse,  as  in  Matthew,  and  the  same  difference  in 
order  is  preserved. — The  good  ground.  This  has  been  prepared. 
All  is  of  divine  grace,  yet  the  verse  plainly  teaches  that  the  persons 
referred  to  actively  and  loiUingly  accept  and  understand  the  truth  ;  the 
result  being  continued  fruitfulness.  The  degrees  vary,  since  charac- 
ters and  capacities  and  gifts  vary.  This  class  alone  fulfils  the  purpose 
of  the  sower. 

This  pai-able,  which  begins  the  discourse,  refers  primarily  to  the 
beginnings  of  Christianity.  The  generous  sowing  of  the  Apostolic 
age ;  though  the  hearers  differ,  the  sowing  always  the  same ;  with 
good  seed,  a  full  hand,  and  a  wise  reach. — The  four  classes  of  hearers, 
the  same  in  every  age.  The  unfruitful  hearers  :  the  first  class,  care- 
less, corrupt,  utterly  hardened  ;  the  second,  enthusiastic,  but  fickle, 
full  of  feeling,  not  of  faith:  the  third,  earnest,  but  legal,  self-seeking, 
serious-minded  worldlings — the  worst  of  the  three,  though  often  awa- 
kening most  hope.  The  first  have  the  faults  of  childhood  ;  the  second, 
of  youth  ;  the  third,  of  more  mature  years.  The  good  ground ;  broken 
up,  deeply  stirred,  cleared  of  thorns.  The  proportion  of  fruit  varies, 
but  the  whole  is  fruitful.  Historical  application:  1.  The  Jews  (who 
failed  to  receive  the  word)  ;  2.  The  Greeks  (short-lived  in  their  devo- 
tion) ;  3.  The  Romans  (choked  by  temporal  power)  ;  4.  As  we  hope, 
the  Teutonic  races  (thus  far  the  most  fruitful). 

Vers.  21-25.  The  Warxixg  about  Hearing. —Parallel  passage:  Luke  8:  lG-18.— 
The  same  thoughts  are  found  In  different  places  in  Matthew.  They  were  doubtlesa 
repeated. 

Ver.  21.  Comp.  Matt.  5:  15.  The  variations  in  the  three  forms  of 
this  verse  are  well  reproduced  in  the  Revised  Version. — Is  the  lamp. 
— The  bushel.  The  ordinaiy  household  measure,  holding  about  a 
peck.  Under  this,  the  lamp  could  be  hid. — Or  under  the  bed  (so 
Luke  also). — And  not  to  be  put  on  the  stand,  {.  e.  'lampstand;' 
its  proper  place,  an  elevated  holder  or  stand,  so  that  its  light  might 
4 


50  MARK  lY.  [4:22-24. 

22  put  on  the  stand  ?     For  there  is  nothing  hid,  save 
that  it  should   be  manifested ;   neither  was  anything 

23  made  secret,  but  that  it  should  come  to  light.     If  any 

24  man  hath  ears  to  hear,  let  him  hear.     And   he  said 
unto  them,  Take  heed  what  ye  hear :  with  what  mea- 

be  diffused  as  widely  a<?  possible.  The  application  here  is  to  teaching 
in  parables.  Although  thus  spoken  in  secret,  they  were  not  to  remain 
mysteries,  confined  to  a  fcAv ;  the  purpose,  as  in  case  of  a  lamp,  was 
to  give  light.  Hence  they  should  take  care  to  learn  their  meaning, 
'  not  hiding  them  under  a  blunted  understanding,  nor  when  they  did 
understand  them,  neglecting  the  teaching  of  them  to  others'  (Alford). 

Ver.  22.  For  there  is  nothing  hid,  etc.  A  proverbial  state- 
ment, occurring  with  a  different  application  in  Luke  12:  2;  in  a  dif- 
ferent connection,  but  Avith  the  same  general  application  in  Matt.  10 : 
26  ;  and  in  the  same  connection  in  Luke  8 :  18.  The  course  of  thought 
is:  God  designs  to  reveal  His  truth  ('there  is  nothing  hid,'  etc.). 
You  are  to  be  the  agents  in  doing  so,  take  heed,  therefore,  etc.  This 
is  a  literal  statement  of  what  was  figui'atively  expressed  in  ver.  21. — 
Made  secret  {i.  e.,  by  God),  but  that  it  should  come  to  light. 
This  is  the  purpose  of  the  temporary  secrecy,  a  thought  implied 
throughout,  but  more  strongly  expressed  here.  Even  the  concealing 
is  for  the  purpose  of  revealing.  Only  by  such  a  process  could  Chris- 
tian truth  be  ultimately  spread.  The  concealing,  hiding  purpose, 
mentioned  in  ver.  12,  is  not  without  this  gracious  use  of  revealing  the 
truth  more  fully  to  those  who  see  the  evil  effect  of  rejecting  it. 

Ver.  23.  Comp.  ver.  9  and  Matthew.  The  three  forms  vary  slightly ; 
the  saying  was  probably  repeated. 

Ver.  24.  Take  heed  -what  ye  hear.  Luke:  'how  ye  hear.' 
The  latter  is  implied  in  the  former,  for  Avhat  we  hear  really  depends 
on  how  we  hear.  The  reference  is  to  a  proper  improvement  of  the 
opportunities  now  graciously  afforded  them,  as  appears  from  what 
follows. — With  what  measure  ye  mete,  etc.  Comp.  Matt.  7:  2. 
The  principle  is  the  same  in  both  cases ;  but  there  the  application  is 
to  censorious  judgments,  here  to  our  Lord's  mode  of  instruction  and 
tlie  Avay  it  was  received.  Giving  and  receiving  are  reciprocal.  As 
you  treat  me  as  your  Instructor  (giving  attention),  you  will  be  treated 
(in  receiving  profit). — And  more  shall  be  given,  lit.,  'added,' 
i.  c,  in  case  you  hear  properly.  'That  hear,'  omitted  in  the  best 
authorities,  Avas  probably  inserted  to  express  this  obvious  sense.  The 
reference  may  possibly  be  to  teaching  as  Avell  as  to  giving  attention  ; 
vers.  21,  22,  allude  to  this,  and  'mete'  is  more  appropriately  applied 
to  giving  out  to  others.  The  promise  of  increased  knowledge  is  cer- 
tainly given  to  those  who  faithfully  teach  in  God's  kingdom;  but  here 
the  other  application  is  the  primary  one,  as  appears  from  the  more 
immediate  connection. 


4:  25-23.]  MARK  IV.  51 

sure  ye  mete,   it  shall   be  measured  unto  you :  and 

25  more  shall  be  given  unto  you.  For  he  that  hath,  to 
him  shall  be  given :  and  he  that  hath  not,  from  him 
shall  be  taken  away  even  that  which  he  hath. 

26  And  he  said,  So  is  the  kingdom  of  God,  as  if  a  man 

27  should  cast  seed  upon  the  earth  ;  and  slrould  sleep  and 
rise  night  and  day,  and  the  seed  should  spring  up  and 

23  grow  he  knoweth  not  how.  The  earth  ^  beareth  fruit 
of  herself ;  first  the  blade,  then  the  ear,  then  the  full 

1  Or,  yieldeih 

Ver.  25.  For  he  that  hath,  etc.  In  Matt.  13  :  12,  this  thought 
precedes  the  explanation  of  the  parable  of  the  sower.  It  was  possibly 
repeated,  since  it  is  equally  apt  in  both  cases.  There  as  well  as  here 
the  application  is  to  spiritual  knowledge.  (In  Matt.  25  :  29,  Luke 
19  :  2'u,  the  application  is  more  general.)  There  is  nothing  arbiti-ary 
in  this  rule  ;  it  is  a  law  of  God's  dealing  in  the  kingdom  of  nature  as 
well  as  of  grace.  Use  of  opportunities  develops  capacity  ;  neglect  pro- 
duces incapacity.  In  spiritual  things,  the  increased  capacity  is  re- 
warded of  grace,  the  incapacity  is  punished  of  justice.  The  various 
forms  of  this  proverbial  expression  deserve  attention.  The  Revised 
Version  reproduces  the  minor  diflferences. 

Vers.  2G-29.  The  Parable  of  the  Seed  gkowixg,  we  know  not  how.— Found 
here  only. 

Ver.  26.  And  he  said.  The  instruction  to  the  people  is  resumed, 
or  '  to  them  '  would  probably  be  added  : — As  if  a  man,  i.  e.,  any  one. 
It  is  not  necessary  to  interpret  this  ;  the  main  point  is  the  seed^  the 
agent  being  in  the  background  throughout.  Besides,  it  is  difficult  to 
apply  it,  either  to  Christ  (except  on  one  theory  suggested  below)  or  to 
His  ministers  ;  for  the  language  of  ver.  27  seems  'inappropriate  in  the 
case  of  our  Lord,  and  the  putting  in  the  sickle  inapplicable  to  His 
ministers.'  Human  agency  in  general  may  be  referred  to. — Should 
cast  seed  upon  the  earth,  litei-ally,  shall  have  cast  seed  upon  the 
earth.  A  single  past  act  of  soAving,  not  involving  great  care,  as  the 
expression  plainly  intimates. 

Ver.  27.  And  should  sleep,  etc.,  i.  e.,  live  as  usual  without 
further  care  of  the  seed  sown. — He  kncweth  not  how.  The  em- 
phasis rests  on  the  Avord  '  he ; '  he  Avho  soavs  does  not  knoAV  hoAv  that 
tikes  place  Avliich  he  expects  to  occur,  and  to  occur  for  his  benefit.  A 
true  picture,  since  such  knoAvledge  is  not  permitted  to  the  wisest  of 
men,  and  Avhat  is  knoAvn  helps  the  growth  very  little. 

Ver.  28.  This  verse  presents  the  main  points  of  the  parable,  first: 
The  earth  beareth  fruit  of  herself,  as  if  from  a  self-acting  poAver. 
The  groAYth  in  nature  is  according  to  certain  laws  which  act  indepen- 


52  MARK  IV.  [4:  29. 


29  corn  in  the  ear.  But  when  the  fruit  4s  ripe,  straight- 
way he  ^putteth  forth  the  sickle,  because  the  harvest  is 
come. 

iQr,  alloweth.  '  Or,  sendeth  forth, 

dently  of  man's  agency,  though  the  agency  of  God  who  established 
these  laws  and  acts  through  them,  is  not  denied.  The  same  is  true  in 
the  kingdom  of  gi^ace ;  spiritual  growth  is  independent  of  human 
agency.  That  God's  power  is  involved,  appears  from  the  whole  tenor 
of  Sci'ipture.  While,  therefore,  the  main  lesson  of  the  parable  is  about 
spiritual  things,  that  lesson  rests  on  an  analogy  of  nature,  assuming 
that  in  nature  God  operates  through  the  laws  He  has  established.  The 
growth  of  the  kingdom  of  God,  in  general  and  in  individuals,  is  accord- 
ing to  a  development  which  is  natural,  i.  e.,  in  accordance  with  certain 
laws  in  the  realm  of  grace,  which  are  analogous  to  what  are  called 
natural  laws,  and  like  them  acting  with  a  certain  spontaneousness ; 
though  God's  constant  energy  is  present  in  both.  The  mistakes  op- 
posed by  this  truth  are  :  first,  expecting  growth  without  any  seed  ; 
secondly,  taking  up  the  seed  to  see  Iioat  it  groAvs,  i.  e.,  perpetually  ex- 
acting a  certain  kind  of  experience,  and  testing  discipleship  by  unwise 
and  premature  measures  ;  thirdly  and  chiefly ,  ti'ying  to  make  the  growth 
according  to  our  notions,  instead  of  according  to  God's  law  of  develop- 
ment, and  thinking  our  care  and  anxiety  can  accomplish  tliis.  A 
particular  form  of  this  error  is  met  by  the  next  clause :  first  the 
blade,  then  the  ear,  then  the  full  corn  in  the  ear.  The 
maturity  of  the  Church  or  of  individual  Christians  does  not  come  at 
once.  The  repeated  '  then '  marks  the  gradual  progress  better  than 
'after  that.'  The  same  word  is  used  in  the  Greek  in  both  clauses. 
The  lesson  is  therefore  one  of  patience.  While  we  are  not  to  press  a 
particular  meaning  upon  these  three  stages,  the  parable  plainly  implies 
that  we  must  be  careful  not  to  mistake  the  blade  from  the  seed  of  grace 
for  ordinary  grass,  still  less  to  think  the  immature  ear  will  never  be  ripe 
grain.  Indeed,  as  there  is  germination,  we  know  not  how  (ver.  27), 
before  the  blade  appear,  we  should  not  be  discouraged  if  we  notice  no 
results,  still  less  expect  that  we  can  tell  how  or  when  the  germ  begins 
to  develop. 

Ver.  29.  But  when  the  fruit  is  ripe.  The  Greek  means  either: 
*  when  the  fruit  shall  have  yielded  itself,'  or,  according  to  the  more 
usual  sense  of  the  Avord  used,  '  when  the  fruit  alloAveth,'  i.  e.,  Avhen  it  is 
ripe.  In  either  case  the  thought  of  independence  of  human  agency  is 
kept  up. — Straightway  he  putteth  forth  the  sickle,  because 
the  harvest  is  come.  The  marginal  rendei'ing,  '  sendeth  forth,'  is 
more  literal,  and  suggests  tliat  the  hai'vest  is  reaped  by  others.  The 
agency  Avhich  soAved  enters  again.  If  it  means  human  agency,  the 
conclusion  is  simply:  this  development  and  fruitfulness  is  for  man's 
benefit,  though  independent  of  his  care.  We  reap  in  spiritual  things, 
though  God  alone  (by  His  laws  of  grace)  gives  the  increase.     If  it 


4:  30-32.]  MARK  IV.  53 

30  And  he  said,  How  shall  we  liken  the  kingdom  of 

31  God  ?  or  in  what  parable  shall  we  set  it  forth  ?  ^  It  is 
like  a  grain  of  mustard  seed,  which,  when  it  is  sown 
upon  the  earth,  though  it  be  less  than  all  the  seeds 

32  that  are  upon  the  earth,  yet  when  it  is  sown,  groweth 
up,  and  becometh  greater  than  all  the  herbs,  and  put- 
teth  out  great  branches ;  so  that  the  birds  of  the  heaven 
can  lodge  under  the  shadow  thereof. 

1  Gr.  As  unto. 

refers  to  Clirist,  it  is  hinted  that  when  the  grain  is  ripe  He  harvests  it, 
takes  matured  Christians  to  Himself.  The  parable  possibly  has  a  his- 
torical application:  The  sowing  referring  to  Christ's  instituting  the 
Church ;  the  intervening  period  to  His  absence,  during  which  the 
growth  continues  according  to  the  laws  of  the  Spirit" s  influence;  and 
the  harvest  to  His  return.  Such  a  view  suits  the  position  of  the  para- 
ble between  that  of  the  soicer  (the  beginnings  of  Christianity )  and  that  of 
the  mustard-seed  (its  wonderful  extension).  But  this  is  not  to  be  in- 
sisted on,  since  the  agent  is  not  brought  into  prominence.  The  main 
lesson  is :  Spiritual  growth  is  independent  of  our  agency,  even 
though  we  sow  the  good  seed  and  reap  the  harvest.  Hence,  patience 
with  immature  Christians,  and  patience  with  an  immature  Church. 
Both  cautions  are  constantly  needed  to  prevent  our  becoming  unchari- 
table and  schismatic. 

Yers.  30-34.  The  Paeable  of  the  Mustaed-Seed.— Parallel  passages,  Matt.  13 :  31, 
32 ;  Luke  13 :  18,  19. 

Yer.  30.  How  shaU  -we  liken?  Opening  a  discussion  with  a 
question  seems  to  have  been  a  usual  mode  with  Jewish  teachers.  Here 
our  Lord  graciously  includes  His  disciples  ( '  we ' )  who  were  also  to 
teach  about  the  kingdom  of  God, — a  hint  that  Christ's  way  of  teaching 
is  still  to  be  folloved. 

Yer.  31.  A  grain  of  mustard-seed.  The  plant  grows  wild,  but 
was  often  found  in  the  gardens  of  the  Jews.  In  the  fertile  soil  of 
Palestine  it  reached  the  height  of  several  feet.  '  A  grain  of  mustard 
seed '  was  the  proverbial  expression  for  the  smallest  thing  conceivable 
(comp.  Matt.  17  :  20). — In  the  earth.  Mark  is  fond  of  repeating  the 
same  expressions  ;  an  evidence  that  his  Gospel  is  not  an  abridgment. — 
Less  than  all  the  seeds,  i.  e.,  those  sown  by  the  Jews. 

Yer.  32.  Greater  than  all  the  heibs.  The  literal  meaning  leaves 
it  uncertain  Avhether  the  plant  referred  to  was  itself  an  herb.  The 
main  point  is  the  rapid  growth  from  a  diminutive  seed. — Putteth 
out  great  branches.  Lit.,  'maketh.'  Peculiar  to  Mark.— The 
birds  of  the  heaven  represent  the  external  adherents  of  the  kingdom, 
nations  nominally  Christian  ;  oftentimes  '  outward  Church  form,'  since 


54  I^IARK  IV.  [4 !  33-35. 

33  And  with  many  such  parables  spake  he  the  word 

34  unto  them,  as  they  were  able  to  hear  it :  and  without 
a  parable  spake  he  not  unto  them  :  but  privately  to  his 
own  disciples  he  expounded  all  things. 

35  And  on  that  day,  when  even  Avas  come,  he  saith 

the  kingdom  itself  is  not  the  Church  organization. — Can  lodge 
under  the  shadow  thereof.  Seeking  shelter  and  remaining  there. 
The  permanent  external  adhesion  is  thus  indicated.  This  parable, 
setting  forth  the  wonderful  extension  of  the  kingdom  of  God,  is  an 
appropriate  close  to  the  selections  made  by  our  Evangelist.  After  the 
difficulties  in  the  beginning  (the  sower)  and  the  slow  growth  indepen- 
dently of  human  agency  have  been  emphasized,  the  successful  result  is 
foretold.  The  lesson  oi  patience  is  again  enforced,  but  hope  is  more 
directly  encouraged. 
Vers.  33-34.    The  Concluding  Statement. — Comp.  Matt.  13:  34. 

Ver.  33.  With  many  such  parables.  The  many  such  expres- 
sions in  the  Gospels  should  put  an  end  to  the  foolish  assumption  that 
each  Evangelist  intended  to  tell  all  he  knero. — As  they  were  able  to 
hear  it.  Not  merely  as  they  had  opportunity  of  listening  to  His  in- 
structions, but  '  according  to  their  capacity  of  receiving,'  the  ability 
being  moral  as  well  as  mental.  A  wise  Teacher  !  It  is  taken  for 
granted  that  He  intuitively  knew  their  capacity  ;  a  point  in  which  well- 
meaning  instructors  may  fail. 

Ver.  34.  And,  not  '  but.'  The  contrast  begins  with  the  next 
clause. — Without  a  parable  spake  he  not.  Our  Lord  did  in- 
struct in  other  ways,  but  now  that  the  separation  had  begun,  He  taught 
a  certain  set  of  truths  iu  this  way  alone,  since  this  would  carry  out  the 
purpose  of  mercy  and  judgment  indicated  in  vers.  11,  12.  But  this 
method  was  also  necessary,  in  view  of  Jewish  prejudice  and  misunder- 
standing, to  prepare  His  disciples  to  extend  the  truth  (vers.  21,  22).— 
But  privately  to  his  own  disciples.  The  correct  reading  and 
the  Greek  order  alike  emphasize  the  isolation  of  the  disciples.— He 
expounded  all  things.  That  they  needed  this  is  evident  from  the 
Gospel  accounts,  and  we  have  specimens  of  these  expositions  in  this 
chapter  and  Matt.  13  ;  15:  15.  In  other  cases  there  are  indications 
of  such  expositions.  More  are  not  given,  because  the  subsequent  teach- 
ing of  the  Apostles  gives  us  the  fruits  of  this  training,  revealing  the 
truth  more  plainly  than  was  possible  then.  A  caution  to  those  Avho 
underrate  the  Epistles,  which  embody  what  is  not  told  us  in  the  Gos- 
pels. Still  the  specimens  recorded  by  the  Evangelists  are  sufficient  to 
guide  us  in  interpretation. 

Vers.  35-41.  The  Voyage  across  the  Lake  ;  the  Stilling  of  the  Tempest.— Paral- 
lel passages:  Matt.  8:  18,  23-27;  Luke  8:  22-25.  The  time  of  the  voyage  across  the 
lake  is  fixed  by  the  account  before  us.    It  was  the  evening  of  the  day  (ver.  35)  when 


4:  36-38.]  MAliK  IV. 


36  unto  them,  Let  us  go  over  unto  the  other  side.  And 
leaving  the  multitude,  they  take  him  with  them,  even 
as  he  was,  in  the  boat.     And  other  boats  were  with 

37  him.  And  there  ariseth  a  great  storm  of  wind,  and 
the  waves  beat  into  the  boat,  insomuch  that  the  boat 

38  was  now  filling.     And  he  himself  w^as  in  the  stern, 

the  discourse  in  parables  had  been  uttered.  The  other  accounts  (Matt.  8 :  IS ;  Luke  8: 
22  can  readily  be  harmonized  on  this  view.  The  conversations  with  some  who  would 
follow  Him  Matt.  8:  19-22)  seem  to  have  taken  place  just  before  He  crossed  the  sea. 
It  had  been  a  bus}'  day ;  our  Lord  had  first  healed  a  demoniac  (31att.  12 :  22),  then 
encountered  the  accusation  of  His  family  ^Mark  3:  20,  21);  afterwards  the  accusation 
of  the  Pharisees  (chap.  3:  22-30;  more  fully  in  Matt.  12:  2i-4o),  when  Ilis  mother 
and  brethren  sought  Him  (chap.  3:  31-3o;  Matt.  12:  4G-50,;  then  after  some  dis- 
courses narrated  by  Luke  only  (chap.  10:  37—12:  50),  departing  to  the  sea-side,  had 
given  the  long  discourse,  parts  of  which  are  recorded  in  chap.  4  and  ]Matt.  13,  then 
encountered  half-hearted  followers  (Matt.  8:  19-22),  and  in  the  evening  crossed  the 
lake.  After  such  exhausting  1  ibors,  it  is  not  strange  that  He  fell  asleep,  even  amid 
the  storm.  Mark's  account  is  vivid,  and  in  most  respects  more  minute  than  that  of 
Matthew,  giving  particulars  omitted  by  both  the  other  Evangelists. 

Ver.  35.  And  on  that  day,  when  even  was  come.  Here 
Mark  is  most  definite. — Let  us  go  over  unto  the  other  side. 
This  vivid  form  of  tlie  command  indicates  a  sudden  departure.  Comp. 
Luke  8 :  22.  He  would  thus  seek  resf,  which  could  be  obtained  more 
easily  on  a  lak-e  subject  to  storms  than  in  a  crowd  already  excited. 
Yet  unbelief  disturbed  Him  even  on  the  sea. 

Ver.  36.  And  leaving  the  multitude.  They  did  not  send  the 
people  away,  but  left  them.  —As  he  was ;  without  preparation.  He  was 
already  in  the  boat,  and  they  set  oflF  at  once. — Other  boats.  The 
best  authorities  do  not  give  the  diminutive  form,  'little  ships.'  Mark 
alone  tells  of  this.  These  other  boats  were  probably  separated  from 
them  during  the  subsequent  gale. 

Ver.  37.  All  three  accounts  of  this  storm  and  its  effects  differ  in 
form,  but  agree  in  substance.  From  ver.  35,  we  infer  that  it  was 
already  night  when  the  storm  arose.  The  lake  was  and  is  still  subject 
to  sudden  storms  ;  but  very  few  boats  are  seen  there  now. — The  boat 
was  now  filling.  The  boat,  probably  without  a  deck,  was  shipping 
seas  every  moment,  and  'they  were  in  jeopardy'  (Luke  8:  23). 

Yer.  38.  In  the  stern,  a.sleep  on  the  cushion.  The  ordinary 
cushion,  at  the  stern  of  the  boat,  used  for  a  seat,  some'imes  for  the 
rowers.  The  position  is  mentioned  by  ^ lark  only;  but  Matthew  and 
Luke  speak  of  the  disciples'  coming  to  Him,  which  indicates  the  same 
thing.  His  weary  body  needed  the  rest,  and  this  the  disciples  m'ust 
have  known  ;  hence  there  is  a  tone  of  unkindness  as  well  as  unbelief 
in  the  language  here  recorded :  Carest  thou  not  that  we  perish  ? 


66  MARK  IV.  [4:  39-41. 

asleep  on  the  cushion :  and  they  awake  him,  and  say 
unto  him,  ^  Master,  carest  thou  not  that  we  perish  ? 

39  And  he  awoke,  and  rebuked  tlie  wind,  and  said  unto 
the  sea,  Peace,  be  still.     And  the  wind  ceased,  and 

40  there  was  a  great  calm.    And  he  said  unto  them,  AVhy 

41  are  ye  fearful  ?  have  ye  not  yet  faith  ?  And  they 
feared  exceedingly,  and  said  one  to  another.  Who  then 
is  this,  that  even  the  wind  and  the  sea  obey  him  ? 

1  Or,  Teacher. 


The  various  caccounts  indicate  a  rariety  of  expressions,  as  of  fear, 
though  this  includes  a  complaint.  The  same  want  of  faith  is  still 
manifest  in  Christians  in  times  of  trial,  even  though  not  thus  expressed. 

Ver.  39.  Peace,  be  still.  Mark  alone  preserves  these  words. 
Matthew  places  the  rebuke  of  the  disciples  first ;  Mark  and  Luke  that 
of  the  elements. — A  great  calm.  Not  only  a  cessation  of  the  wind, 
but  a  sudden  and  remarkable  quietude  of  the  water. 

Ver.  40.  "Why  are  ye  fearful  ?  '  Afraid '  would  be  too  weak,  and 
'cowardly'  too  strong. — Have  ye  not  yet  faith  ?  'Yet,'  in  view 
of  the  late  instruction,  and  His  numerous  miracles.  Mark,  in  many 
instances,  brings  out  the  weakness  of  the  disciples  most  prominently, 
a  significant  fact,  if  we  remember  that  Peter  was  his  authority.  Mat- 
thew says  :  '  0  ye  of  little  faith.'  Fear  while  the  Saviour  was  with 
them,  evidence  of  '  little  faith  ;'  the  cry  to  Him  evidence  they  were  not 
faithless.  He  rewards  the  faith  they  had,  but  rebukes  them,  because 
of  their  'little  faith.' 

Ver.  41.  Feared  exceedingly,  lit.,  'feared  a  great  fear.' — And 
said  one  to  another.  This  seems  to  have  been  the  language  of  all 
in  the  boat. — Who  then  is  this  ?  Mark  and  Luke  have  a  different 
expression  from  that  given  by  Matthew :  '  What  manner  of  man.' 
'Who  then,'  i.  e.,  in  view  of  all  this  new  exhibition  of  power  we  have 
seen. — Even  the  wind  and  the  sea  obey  him.  Such  a  miracle, 
wrought  before  those  to  whom  the  terrors  of  the  lake  were  the  highest 
natural  danger,  was  best  adapted  to  convince  them  of  His  power  to  save 
the  soul.  By  it  He  also  taught  a  lesson  of  faith  and  warned  against 
unbelief,  as  well  as  attested  to  the  mere  lookers-on  His  Divine  power. 
All  His  miracles  are  displays  not  only  of  power,  but  of  love  to  lost  men. 
Alford  :  '  The  symbolic  application  of  this  occurrence  is  too  striking  to 
have  escaped  general  notice.  The  Saviour,  with  the  company  of  His 
disciples  in  the  ship  tossed  on  the  waves,  seemed  a  typical  reproduc- 
tion of  the  Ark  bearing  mankind  on  the  flood,  and  a  foreshadowing  of 
the  Church  tossed  by  the  tempests  of  this  world,  but  having  Him 
with  her  always.  And  the  personal  application  is  one  of  comfort  and 
Strengthening  of  faith  in  danger  and  doubt.' 


5 :  1-4.]  MARK  V.  57 

5 :  1    And  they  came  to  the  other  side  of  the  sea,  into  the 

2  country  of  the  Gerasenes.  And  when  he  was  come 
out  of  the  boat,  straightway  there  met  him  out  of  the 

3  tombs  a  man  with  an  unclean  spirit,  who  had  his 
dwelling  in  the  tombs  :  and  no  man  could  any  more 

4  bind  him,  no,  not  with  a  chain ;  because  that  he  had 
been  often  bound  with  fetters  and  chains,  and  the 
chains  had  been  rent  asunder  by  him,  and  the  fetters 
broken  in  pieces :  and  no  man  had  strength  to  tame 

Chap.  Y.  1-20.  The  Demokl^c  at  Gekasa.— Parallel  passages :  Matt.  8  :  28-34 ; 
Luke  8  :  20-39.  Luke's  account  more  nearly  resembles  that  of  Mark,  and  both  are 
fuller  than  that  of  Matthew. 

Ver.  1.  The  Gerasenes.  The  preferable  form  here.  'Gerge- 
senes'  is  found  in  some  of  the  best  authorities.  The  latter  is  probably 
the  preferable  reading  in  Luke,  although  there  is  good  authority  for 
'Gerasenes'  there  also.  The  A.  Y.  is  incorrect  in  all  three  places. 
"We  know  who  changed  the  word  ♦  Gadarenes'  into  'Gergesenes  '  in  the 
Gospel  of  Matthew  (Origen),  and  his  reasons  for  doing  it. 

Tlie  variety  in  names  has  occasioned  much  discussion  as  to  the  exact 
locality.  The  common  view  is  that  the  city  referred  to  in  vers.  14,  15, 
was  Gadara,  the  capital  of  Perea,  situated  south-east  of  the  southern 
end  of  the  lake.  It  was  about  seven  miles  from  Tiberias,  on  a  moun- 
tain near  the  river  Hieromax ;  was  probably  inhabited  by  Gentiles, 
and  is  now  called  Omkeis.  This  place  was  not  too  far  away  to  be  '  the 
city '  referred  to,  since  the  events  occured  before  '  the  city '  was 
reached.  The  name  '  Gergesenes '  is  then  to  be  regarded  as  derived 
from  the  old  '  Girgashites,'  who  lived  there  before  the  conquest  of  the 
Israelites.  (Josephus  says  the  name  survived.)  '  Gerasenes '  was 
probably  a  corruption,  or  derived  from  the  city  Gerasa,  which  was 
situated  in  the  same  district,  though  at  a  great  distance.  Another 
theory,  coming  more  and  more  into  favor,  is,  that  a  place,  called 
Gerasa  or  Gergesa,  existed  near  the  lake  shore.  So  Dr.  Thomson 
[Tlie  Land  and  the  Book)  and  others. 

Ver.  2.  Straightway.  Mark's  favorite  word. — A  man.  Matthew 
tells  of  '  two.'  being  more  particular  in  this  respect.  Luke  speaks  of 
but  one.— With,  lit.,  'in,'  an  unclean  spirit.  Mark  usually  pi e- 
fers  this  form  of  describing  demoniacal  possession. 

Ver.  3.  Mark's  description  of  the  man  is  most  full  and  striking. 
Both  he  and  Luke  tell  in  different  words  that  his  dwelling  was  in  the 
tombs,  a  fact  only  hinted  at  by  Matthew.  Peculiar  to  this  narrative 
is  the  mention  of  the  fact  that  no  man  could  any  more  bi^d 
him. 

Ver.  4.  Gives  the  proof  of  the  last  statement  from  the  unsuccessful 
attempts  which  had  been  made.      The  case  was  probably  one  of  long 


58  MARK  V.  [5 :  5-8. 

5  him.  And  always,  night  and  day,  in  the  tombs  and  in 
the  mountains,  he  was  crying  out,  and  cutting  himself 

6  with  stones.       And  when  he  saw  Jesus  from  afar,  he 

7  ran  and  worshipped  him  ;  and  crying  out  with  a  loud 
voice,  he  saith,  NFhat  have  I  to  do  with  thee,  Jesus, 
thou  Son  of  the  Most  High  God?     I  adjure  thee  by 

8  God,  torment  me  not.     For  he  said  unto  him,  Come 

standing,  and  repeated  efforts  ha'd  been  made  to  confine  him  (Luke  8  : 
29). — Fetters  were  for  the  feet,  chains,  for  any  other  part  of  the 
body. — To  tame  him,  by  any  means.  The  necessity  for  attempting 
to  tame  him  was  the  danger  to  those  passing  that  way  (Matt.  8 :  28). 

Ver.  5.  This  untamable  demoniac  spent  his  time  in  self-laceration 
crying,  night  and  day,  deprived  of  sleep  in  all  probability, 
a&d  wandering  not  only  in  the  tombs  in  which  he  dwelt,  but  in  the 
mountains,  so  common  in  that  district.  That  he  was  usually  naked 
is  implied  here,  but  stated  in  Luke  only.  A  fearful  picture,  agreeing 
in  most  points  with  certain  forms  of  insanity.  It  caunct  be  argued 
from  these  symptoms  that  it  was  merely  a  case  of  insanity.  The 
writers  who  so  accurately  describe  the  symptoms,  define  the  malady  ; 
their  stateiuents  must  be  accepted  or  rejected  as  a  whole.  (See  below.) 
Mark's  Gospel,  more  fully  than  any  of  the  others,  shows  Christ's  power 
over  evil  spirits.     The  power  is  measured  by  tlie  difficulty  of  the  case. 

Ver.  6.  And  when  he  saw  Jesus  from  afar.  'Ih3  prominent 
thought  is  that  he  ran  from  a  distance.  This  running  would  look  like 
a  violent  attack,  but  insteal  of  this,  he  worshipped  him;  Luke: 
*  fell  down  before  Him,'  which  may  be  all  that  the  word  'worshipped' 
means.  But  the  next  verse  intimites  that  it  was  an  acknowledgment 
of  Christ's  power,  even  if  still  hostile  in  its  tone.  If  the  man  were 
merely  insane,  how  could  he  have  known  of  Jesus? 

Ver.  7.  And  crying  out,  etc.  Instead  of  attacking. — What 
have  I  to  do  with  thee,  lit.,  'What  (is)  to  me  and  thee,'  what 
have  we  in  common  ?  The  language  of  the  demons,  who  recognized 
Him  as  the  Son  of  the  Most  High  God.  Peculiar  to  Mark  is  the 
strong  expression:  I  adjure  thee  by  God,  The  language  of  the 
demon,  not  of  the  man  ;  not  a  mere  blasphemy,  but  a  plausible  argu- 
ment: 'We  implore  thee  to  deal  with  us  as  God  Himself  does,  that  is, 
not  to  precipitate  our  final  doom,  but  to  prolong  the  respite  which  we 
now  enjoy'  (J.  A.  Alexander).  The  highest  acknowledgment  comes 
from  the  most  virulent  demon. — Torment  me  not.  Matthew  :  'Art 
thou  come  hither  to  torment  us  before  the  time?'  The  language  is 
that  of  opposition,  blended  with  consciousness  of  weakness.  It  is 
demoniacal  to  defy  and  oppose,  even  Avhen  aware  that  it  is  useless ! 
According  to  Luke,  our  Lord  had  already  begun  to  exercise  His  power, 
and  they  knew  they  must  obey. 

Ver.  8.  For  he  said,  or,  *  was  saying.'     This  and  the  next  verse 


6 :  9-13.]  MARK  V.  59 

9  forth,  thou  unclean  spirit  out  of  the  man.     And  he 
asked  him,  What  is  thy  name  ?     And  he  saith   unto 

10  him,  My  name  is  Legion  ;  for  we  are  many.     And  he 
besought  him  much  that  he  would  not  send  them  away 

11  out  of  the   country.     jS^ow  there  was  there   on    the 

12  mountain  side  a  great  herd  of  swine  feeding.     And 
they  besought  him,  saying,  Send  us  into  the  swine, 

13  that  we  may  enter  into  them.     And  he  gave  them 

show  that  the  language  just  used  was  that  of  the  demon  speaking 
through  the  man.  The  adjuration  of  the  demon  and  the  command  of 
our  Lord  were  uttered  about  the  same  moment,  the  conversation  (vers. 
9-12j  taking  place  immediately  afterwards. 

Ver.  9.  What  is  thy  name  ?  Probably  addressed  to  the  man, 
since  there  would  be  no  special  object  in  finding  out  the  name  of  the 
demon,  who  however  answered :  My  name  is  Legion.  Matthew 
omits  this,  and  Luke  abbreviates  it.  The  Latin  word  '  legion '  (used 
also  in  Greek  and  rabbinical  Hebrew),  was  applied  to  a  division  of  the 
Eoman  army,  numbering  from  three  to  six  thousand  men.  But  it  also 
denotes,  indefinitely,  a  large  number  (compare  our  popular  use  of  the 
word  regiment)  ;  so  that  the  answer  means  :  '  I  am  a  host,'  as  the  next 
clause  shows :  for  we  are  many.  Luke  narrates  the  fact  without 
putting  it  in  the  mouth  of  the  demon.  Our  Lord  had  already  com- 
manded the  demon  to  come  out  (ver.  8) :  the  question  '  what  is  thy 
name '  assumed  that  the  command  would  be  obeyed,  leaving  the  man 
free  to  answer :  but  the  demons  still  lingered,  and  one  of  them,  as  leader, 
answered  thus,  in  pride  and  partial  resistance.  '  Legion  '  implies,  not 
a  collection,  but  an  organized  host  (comp.  Eph.  6:   12;  Col.  2:  15). 

Ver.  10.  He  besought— send  them  away.  The  singular  and 
plural  here  used  confirm  the  explanation  just  given. — Out  of  the 
country,  i.  e.,  the  Geraseue  district.  Luke  says  :  '  into  the  deep ;' 
comp.  Matt.  8 :  29.  This  request  seems  to  h^ve  been  a  preparation  for 
the  subsequent  one  (ver.  12).  It  was  less  definite  than  the  first  adju- 
ration, but  still  uttered  in  the  spirit  of  resistance.  Their  desire  to 
remain  in  that  district  was  probably  connected  with  its  lawless  char- 
acter, though  it  may  have  been  merely  the  wish  to  stay  where  they 
were,  in  the  man. 

Ver.  11.  On  the  mountain  side.  A  slight  change  of  reading 
gives  a  peculiar  expression  which  is  thus  paraphrased  in  the  Revised 
Version.  Matthew  :  'afar  off  from  them.' — A  great  herd  of  swine 
feeding.  With  herdsmen  (ver.  14).  The  animals  were  unclean, 
according  to  the  ^Mosaic  Istw,  and  probably  not  owned  by  Jews. 

Ver.  12.  And  they  besought  him.  So  the  best  authorities. 
The  full,  direct  form  of  the  request  is  peculiar  to  Mark. 

Ver.  13.     Entered  into  the  swine.     In  all  the  accounts  the  fact 


60  MAUK  V.  [5 :  14-16. 

leave.  And  the  unclean  spirits  came  out,  and  entered 
into  the  swine ;  and  the  herd  rushed  down  the  steep 
into  the  sea,  in  number  about  two  thousand ;  and  they 

14  were  choked  in  the  sea.  And  they  that  fed  them  fled, 
and  told  it  in  the  city,  and  in  the  country.     And  they 

15  came  to  see  what  it  was  that  had  come  to  pass.  And 
they  come  to  Jesus,  and  behold  ^him  that  was  pos- 
sessed with  devils  sitting,  clothed  and  in  his  right 
mind,  even  him  that  had  the  legion ;  and  they  were 

16  afraid.  And  they  that  saw  it  declared  unto  them  how 
it  befell  ^  him  that  was  possessed  with  devils,  and  con- 

1  Or,  the  demoniac. 


of  possession  is  plainly  stated :  the  animal  soul  has  appetites  that  can 
be  influenced  by  demons. — The  herd.  Few  animals  are  so  individu- 
ally stubborn  as  swine,  yet  the  rush  was  simultaneous  :  down  the 
steep  into  the  sea, — In  number  about  two  thousand,  or, 
'  beinff  about  two  thousand.'  The  correct  reading  makes  the  parentliesis 
of  the  A.  v.  unnecessary.  The  two  thousand  animals  were  speedily 
destroyed  by  demons  that  made  two  men  violent  without  destroying 
them.  There  may  be  some  connection  between  merely  sensuous  life 
and  demoniacal  influence.  No  difficulty  ought  to  be  raised  in  regard 
to  the  propriety  of  our  Lord's  permission.  All  such  objections  only 
show  how  perfect  is  the  character  of  our  Lord. 

Yer.  14.  And  they  that  fed  them,  the  herdsmen. — Fled.  Af- 
frighted.— And  told  it.  Matthew  emphasizes  the  report  about  the 
destruction  of  the  swine. — In  the  city.  Possibly  Gadara,  but  far 
more  probably  some  other  city  nearer  the  lake. — In  the  country, 
lit.,  'in  the  fields,'  L  e.,  the  villages  and  houses  by  which  they  passed. 
So  Luke;  Matthew  is  less  minute. — They,  /.  e.,  the  people  who  heard 
the  report.  Matthew:  'the  whole  city.' — What  it  was  that  had 
come  to  pass.     A  more  exact  rendering  than  that  of  the  A.  V. 

Ver.  15.  The  order  of  the  Greek,  which  is  reproduced  in  the  Re- 
vised Version,  is  vivid. — Sitting,  not  wandering  as  before;  clothed, 
not  naked  now ;  and  in  his  right  mind,  sane,  not  a  maniac,  as  he 
had  been  under  the  demoniacal  influence. — Even  him  that  had 
the  legion.  The  reality  of  the  possession  is  emphasized  by  the  fact 
that  they  identified  this  man  as  the  former  terror  to  the  district. — 
They  w^ere  afraid,  terrified,  awe-struck. 

Ver.  16.  And  they  that  saw  it.  Probably  the  swineherds,  who 
had  returned ;  possibly  those  who  had  accompanied  our  Lord  in  the 
boat. — Hew  it  happened.  Not  merely  the  fact,  which  those  coming 
already  perceived,  but  the  way  in  which  the  cure  had  occurred. 


5 :  17-20.]  MARK  V.  61 

17  cerning  the  swine.     And  they  began  to  beseech  him 

18  to  depart  from  their  borders.  And  as  he  was  entering 
into  the  boat,  he  that  had  been  possessed  with  Mevils 

19  besought  him  that  he  might  be  with  him.  And  he  suf- 
fered him  not,  but  saith  unto-  him,  Go  to  thy  house 
unto  thy  friends,  and  tell  them  how  great  things  the 
Lord  hath  done  for  thee,  and  how  he  had  mercy  on 

20  thee.  And  he  went  his  way,  and  began  to  publish  in 
Decapolis  how  great  things  Jesus  had  done  for  him; 
and  all  men  did  marvel. 

1  Gr.  demons. 

Ver.  17.  Began  to  beseech  him.  The  imperfect  tense,  here 
used,  has  this  force.  They  Tvere  heathen,  and  Trere  alarmed  at  the 
supernatural  power  of  Jesus.  Such  an  effect  was  but  natural. — To 
depart  from  their  borders.  He  departed,  and  probably  never 
returned.  The  possessed  received  Him  more  readily  than  the  Gada- 
renes.  Christ  healed  madmen  where  calculating  selfishness  drove 
Him  away. 

Ver.  18.  As  he  was  entering  into  the  boat.  The  correct 
reading  shows  that  He  had  not  yet  entered. — Besought  him.  The 
same  word  used  in  the  last  verse.  The  reason  of  this  request  was 
probably  personal  gratitude  to  our  Loi'd.  He  would  thus  separate 
himself  from  those  who  rejected  his  Deliverer.  Possibly  he  feai-ed  a 
relapse. 

Ver.  19.  Go  to  thy  house  unto  thy  friends,  etc.  He  may 
have  been  in  danger  of  despising  his  friends  in  the  district  that  re- 
jected Christ.  His  previous  life  may  have  harmed  them;  our  Lord 
would  make  his  future  life  a  blessing  to  them. — Tell  them.  The 
command  to  those  healed  was  often  to  keep  silence  ;  here  it  is  the  re- 
verse, and  for  a  good  reason.  There  was  no  danger  of  tumult  attend- 
ing the  proclamation  in  that  region  as  there  was  in  Ga''i''ee.  Then  our 
Lord,  even  when  rejected,  would  leave  a  preacher  behind  Him, — Ho"W" 
great  things  the  Lord  hath  done  for  thee.  Luke :  «  God  hath 
done  for  thee.'  So  that  '  the  Lord'  means  Jehovah,  but  it  is  also  a  fair 
inference  that  it  means  Christ  Himself  (see  ver.  20). — Ho^v  he  had 
mercy  on  thee.     This  hints  at  a  spiritual  blessing. 

Ver.  20.  In  Decapolis.  Comp.  Matt.  4:  25.  The  region  (often 
cities  east  of  the  Jordan)  of  which  this  immediate  district  formed  a 
part.  The  healed  man  became  a  preacher,  not  only  where  Christ  had 
been  rejected,  but  where  Pie  had  not  gone.  Ilis  message  was  his  own 
experience :  iiow  great  things  Jesus  had  done  for  him,  which 
he  understood  to  be  the  same  as  '  how  great  things  the  Lord  hath  done 
for  thee.'  Our  Lord  was  not  altogether  unknown  in  this  region,  but 
His  personal  ministry  did  not  extend  further  than  this  visit  and  ano- 


62  MARK  V.  [5 :  21-23. 

21  And  when  Jesus  had  crossed  over  again  in  the  boat 
unto  the  other  sids,  a  great  multitude  was  gathered 

22  unto  him  :  and  he  was  by  the  sea.     And  there  cometh 
one  of  the  rulers  of  the  synagogue,  Ja'irus  by  name ; 

23  and  seeing  him,  he  falleth  at  his  feet,  and  beseecheth 
him  much,  saying,  My  little  daughter  is  at  the  point 

tlier  through  the  northern  part  of  Decapolis  (chap.  7 :  31).  In  Pella, 
a  city  of  Decapolis,  the  Christians  found  refuge  at  the  destruction  of 
Jerusalem. 

This  miracle,  the  only  one  "which  tells  of  a  transfer  of  demoniacal 
possession  and  of  its  effect  upon  other  creatures  than  man,  shows  (1) 
that  demoniacal  possession  was  not  identical  with  any  bodily  disease. 
(2)  It  also  opposes  the  view  that  while  the  influence  was  indeed 
demoniacal,  there  was  no  actual  bodily  possession ;  the  persons 
possessed  identifying  themselves  in  their  own  minds  with  the  demons. 
The  plain  language  of  the  narrative  is  against  such  a  theory,  which 
moreover  explains  nothing.  The  main  trouble  is  the  admission,  not  of 
bodily  possession,  but  of  demoniacal  influence  of  any  kind.  (0)  The 
most  natural  and  tenable  position  is,  that  in  the  time  of  Christ  persons 
were,  actually  and  bodily,  possessed  by  pei'sonal  evil  spirits.  The  New 
Testament  accounts  show,  even  by  their  grammatical  peculiarities,  the 
existence  of  a  'double  Avill  and  double  consciousness'  (Alford)  in  the 
demoniac.  Sometimes  the  evil  spirit  speaks,  sometimes  the  poor  demoniac 
himself.  That  sensual  sin  prepared  the  way  for  possession  has  often 
been  supposed,  and  is  not  improbable. 

Vers.  21-24.  The  Keturn  and  the  Request  of  Jairus.— Parallel  passages :  Matt. 
9 : 1, 18, 19 ;  Luke  8  :  40-42.  —  Chronology.  The  miracles  narrated  in  the  remainder 
of  chap.  5 :  were  performed  very  ehortlj'  after  the  return  from  the  country  of  the  Gada- 
renes.  From  Matthew,  however  (9  :  IS),  we  learn  that  Jairus  came  while  our  Lord 
was  discoursing  after  the  feast  at  his  (Matthew's)  house.  In  order  of  time,  the 
paragraph  (chap.  2:  15-22\  should  immcdiatelj'  precede  ver.  22  of  this  chapter. 

Vcr.  21.  A  great  multitude  was  gathered  unto  him  Luke 
(8:  40)  tells  us,  'the  multitude  welcomed  Him;  for  they  Avere  all 
waiting  for  Ilim.'  The  night  after  the  discourse  was  probably  passed 
on  the  lake,  so  that  this  was  the  day  after  ;  possibly  the  second  day. — 
By  the  sea  side.  lie  resumed  His  teacliing  there.  As  indicated 
above,  there  v/as  an  interval  before  the  coming  of  Jairus. 

Ver.  22.  There  cometh,  to  the  house  of  Matthew  (Levi).  Mark 
is  fond  of  using  the  present  tense. — Jairus.  So  Luke.  The  Kev. 
Version  indicates  tiiat  the  word  has  three  syllables.  Matthew  omits 
the  name.  The  original  is  vivid:  seeing  him,  he  falleth  at  his 
feet. 

Ver.  23.  My  little  daughter.  '  Little  daughter,'  one  word  in  the 
original,   a  diminutive  of  affection ;    comp.   the  German   Tochterlein. 


5 :  24-26.]  MARK  V.  63 

of   death :    I  pray   thee,    that    thou    come    and    lay 
thy  hands  on  her,  that  she  may  be  ^made  whole,  and 

24  live.     And  he  went  with  him  ;  and  a  great  multitude 
followed  him,  and  they  thronged  him. 

25  And  a  woman,  which  had  an  issue  of  blood  tAvelve 
2Q  years,  and  had  suffered  many  things  of  many  physi- 
cians, and  had  spent  all  that  she  had,  and  was  nothing 

^Or,  saved 

Mark  probably  gives  the  exact  words  of  the  ruler;  Luke  narrates  in 
his  own  language  the  state  of  the  case  ;  INIatthew,  in  his  briefer  account, 
combines  in  one  sentence  the  substance  of  what  the  ruler  said  and  the 
actual  state  of  the  girl  as  reported  on  the  way  thither  (ver.  35),  omit- 
ting any  special  reference  to  the  latter  fact. — Is  at  the  point  of 
death.  A  correct  paraphrase  of  a  Greek  expression  which  cannot  be 
literally  translated. — That  thou  come,  etc.  The  language  of  the 
original  is  peculiar  and  broken,  indicating  great  emotion.  Hence  '  I 
pray  thee'  has  been  supplied,  but  the  strong  word  'that'  (in  order 
that)  should  not  be  omitted.  The  best  explanation  is:  He  states  the 
condition  of  his  daughter  '  in  order  that  coming  thou  mayest  lay  thy 
hands  on  her,  in  order  that  she  may  be  made  whole  and  live.'  He  thus 
expresses  his  faitb. — Made 'whole,  lit.,  'saved,'  from  her  disease, 
and  live,  since  it  threatened  death. 

Yer.  24.  A  great  multitude.  The  thronging  of  the  people  \s 
prominent  in  the  accounts  of  Mark  and  Luke.  That  so  important  a 
person  as  Jairus  had  asked  our  Lord's  help  may  have  occasioned 
unusual  excitement,  though  multitudes  usually  followed  Jesus. 

Vers.  25-34.  The  HEALTyo  of  the  Woman  witti  the  Issue  of  Blood. — Parallel  pas- 
sages :  Matt.  9 :  20-22 ;  Luke  8 :  43-48.  Mark's  account  of  this  miracle  is  the  most  full, 
and  is  very  vivid. 

Yer.  25.  A  womnn  which  had  an  issue  of  blood.  The  disease 
involved  uncleanness,  according  to  the  ceremonial  law,  and  on  the  part 
of  the  sufferer  a  sense  of  shame  as  well  as  fear.  '  However  common- 
place the  case  may  seem  to  many,  there  are  some  in  whose  expci'ience 
when  clearly  seen  and  seriously  attended  to,  it  touches  a  mysterious 
cord  of  painful  sympathy.'  (.J.  A.  Alexander.) — Twelve  years.  The 
length  of  time  is  significant,  both  as  accounting  for  the  remainder  of 
the  description,  and  as  contrasted  Avith  the  instantaneous  cure. 

Yer.  23.  Suffered  many  things  of  many  physicians.  Luke, 
himself  a  physician,  also  states  that  she  '  had  spent  all  her  living  on 
physicians,'  Avithout  any  good  result.  Mark  emphasizes  the  fact  that 
she  '  suffered  '  at  their  hands,  and  grew  worse  instead  of  better.  In 
those  days  such  diseases  especially  would  be  poorly  treated,  and  treated 
without  tenderness,  first  because  the  patient  was   Levitically  unclean, 


64  MARK  V.  [5 :  27-31. 

27  battered,  but  rather  grew  worse,  having  heard  the 
things   concerning  Jesus,  came  in  the  crowd   behind, 

28  and  touched  his  garment.     For  she  said.  If  I  touch 

29  but  his  garments,  I  shall  be  ^  made  whole.  And 
straightway  the  fountain  of  her  blood  was  dried  up ; 
and  she  felt  in  her  body  that  she  was  healed  of  her 

30  ^  plague.  And  straightway  Jesus,  perceiving  in  him- 
self that  the  power  proceeding  from  him  had  gone 
forth,  turned  him  about  in  the  crowd,  and  said,  AVho 

31  touched  my  garments  ?     And  his  disciples  said  unto 

1  Or,  saved  -  Gr.  scourge. 

second  because  she  was  a  xooman.  Our  Lord's  conduct  was  a  protest 
against  both  these.  Just  in  proportion  as  His  influence  permeates 
society,  is  woman  not  only  elevated,  but  tenderly  dealt  with,  especially 
in  the  matter  of  delicate  disease?.  All,  physicians  included,  may  learn 
a  lesson  here  in  the  treatment  of  invalids  of  the  female  sex. 

Ver.  27.  Having  heard.  It  is  not'  indicated  how  long  it 
was  since  she  heard,  but  she  came  because  she  had  heard. — The 
things  concerning  Jesus.  This  paraphrase  brings  out  the  correct 
sense.  She  had  heard  of  His  doings,  as  well  as  His  name. — In  the 
crowd  (the  word  usually  translated  '  multitude').  Mark  alone  men- 
tions this. — His  garment.  Matthew  and  Luke  are  more  particular: 
'  the  hem  of  His  garment.' 

Ver.  28.  For  she  said,  literally,  '  was  saying.'  Matthew :' within 
herself,'  but  it  is  possible  that  she  may  have  murmured  it  again  and 
again,  as  she  tried  to  get  through  the  crowd. — If  I  touch  but  his 
garments.  The  original  is  very  emphatic.  '  May'  (A.  V.)  is  incorrect. 
She  was  timid,  not  doubtful.  It  is  implied  that  she  wished  only  to 
touch  some  part  of  His  clothes,  no  matter  which.  She  may  have  looked 
for  some  magical  influence,  but  twelve  years  in  the  hands  of  physicians 
in  those  days  may  well  excuse  such  a  thought  in  a  weak  woman. 

Ver.  29.  Felt  in  her  body.  Lit.,  'knew  {L  e.,  by  feeling)  in  the 
body.'  The  first  clause  tells  of  the  cessation  of  the  ordinary  symptom 
of  her  disease,  this  points  to  a  new  sense  of  health. 

Ver.  30.  That  the  power  proceeding  from  him  had  gone 
forth.  The  power,  which  was  His  and  which  proceeded  from  Him, 
He  felt  had  on  this  occasion  also  gone  forth  to  heal.  The  rendering  of 
the  Rev.  Ver.  is  awkward,  but  exactly  expresses  the  sense  of  the  Greek. 
— Who  touched  my  garments  ?  The  question  of  our  Lord  con- 
strained her  to  make  public  confession,  sealed  and  strengthened  her 
faith,  presenting  lier  to  the  world  as  healed  and  clean. 

Ver.  31.  His  disciples.  Luke:  'Peter  and  they  that  were  with 
Him.'  The  denial  of  all  is  mentioned  by  the  same  Evangelist.  This 
natural  answer  of  the  disciples,  according  to  Luke,  called  forth  aa 


5:  32-35.]  MARK  V.  65 

him,   Thou  seest  the  multitude  thronging  the?,  and 

32  savest  thou,  AVho  touched  me  ?     And  he  looked  round 

33  about  to  see  her  that  had  done  this  thino^.  But  the 
woman  fearing  and  trembling,  knowing  what  had  been 
done  to  her,  came  and  fell  down  before  him,  and  told 

3t  him  all  the  truth.  And  he  said  unto  her,  Daughter, 
thy  faith  hath  ^  made  thee  whole ;  go  in  peace,  and  be 
whole  of  tliy  ^  plague. 

35     AYhile  he  yet  spake,  they  come  from  the  ruler  of  the 

1  Or,  saved  thee  "  Gr.  scourge. 

express  declaration  from  our  Lord,  that  He  perceived  power  had  gone 
out  from  Him. 

Ver.  32.  And  he  looked  round  about.  Peculiar  in  thi^  form  to 
Mark.  —  To  see  her.  This  indie  ites,  what  is  implied  in  any  fair  view 
of  the  Avhole  transaction,  that  He  knew  who  had  done  it. 

Ver.  oo.  Fearing  and  trembling.  Luke  inserts  :  'saw  that  she 
was  not  liil.'  The  two  accounts  agree  remarkably  and  yet  differ.  Her 
experience  in  the  past  well  accounts  for  her  conduct ;  rough  physicians, 
painful  treatment,  loss  of  mean^,  constant  diminution  of  health,  the 
nature  of  her  disease,  all  led  to  the  secret  mode  she  adopted,  and  this 
was  in  keeping  Avith  that. — Told  him  all  the  truth,  and  that  too 
'before  all  the  people'  (Luke  8:  47 j.  Her  faith  is  brought  out  and 
triumphs  thus  over  her  timidity.  To  this  day,  physicians  complain  of 
want  of  candor  in  female  patients,  or  at  least  of  a  failure  to  accurately 
state  their  symptoms,  etc.  So  that  the  naturalness  of  the  picture  is 
remarkable. 

Ver.  34.  Be  whole,  or,  'healed.'  Not  the  same  word  as  that  in 
the  previous  clause,  which  also  means  '  saved,'  see  marginal  renderings. 
— Of  thy  plague,  scourge,  affliction.  Peculiar  to  Mark.  These  words 
were  a  gracious  and  solemn  ratification  of  the  healing,  which  had  been 
stolen,  as  it  were. — Go  in  peace.  Lit.,  'into  peace.'  The  state  in 
which  she  could  now  live,  in  contrast  with  her  previous  suffering  and 
her  unquiet  up  to  this  moment.  The  healing  of  the  woman  suggests  : 
All  believers  do  not  show  their  faith  in  the  same  way  (comp.  the 
paralytic) :  retiring  fixith  should  be  encouraged  and  brought  to  public  con- 
fession ;  the  timid,  shrinking  ones  may  be  very  near  Christ ;  the  many 
afflicted  women,  whose  sufferings  must  be  kept  concealed,  have  special 
need  of  Christ ;  faith  is  only  a  hand  to  lay  hold  of  Christ,  if  it  but 
touch  His  garment  He  will  strengthen  it. 

Vers.  3;j-43.  The  Healing  or  the  Daughter  of  Jajlrus.— Parallel  passages:  Matt. 
0:  23-2G;  Lnlce  8:  49-50.  Here  Mark  is  much  more  full  than  3Iatthew;  but  L'uke 
gives  a  few  details  not  found  in  this  account. 

Ver.  35.     While  he  yet  spake.     So  Luke.     Matthew  is  less  sp«- 
6 


66  MARK  V.  [5 :  36-38. 

synagogue's  house,  saying,  Thy  daughter  is  dead :  why 

36  troublest  thou  the  ^  Master  any  further  ?     But  Jesus, 
^not  heeding  the  word  spoken,  saith  unto  the  ruler  of 

37  the  synagogue.  Fear  not,  only  believe.     And  he  suf- 
fered no  man  to  follow  with  him,  save  Peter,  and 

38  James,  and   John  the  brother  of  James.     And  they 
come  to  the  house  of  the  ruler  of  the  synagogue ;  and 

'      he  beholdeth  a  tumult,  and  many  weeping  and  wailing 

1  Or,  Teacher.  2  Or,  overhearing. 

cific. — They  come.  Luke  :  '  there  cometh  one.' — From  the  ruler 
of  the  synagogue's  house.  This  awkward  expression  is  retained 
in  the  Rev.  Ver.  The  Greek  has  no  word  answering  to  '  house,'  but 
uses  a  form  equivalent  to  our  colloquial  phrase:  'from  A's.' — Why 
troublest  thou  the  Master  (Greek:  'teacher')  any  further? 
The  underlying  thought  is :  the  case  is  now  beyond  the  help  of  Jesus, 
who  might  have  cured,  but  cannot  raise  her.  The  language  is  kind, 
and  indicates  faith. 

Ver,  36.  But  Jesus  not  heeding,  or,  overhearing,  the  word 
spoken.  The  coi-rect  reading  introduces  a  word,  which  usually 
means,  to  pass  by  as  unheard,  not  to  heed :  more  rarely,  to  overhear. 
In  either  case,  it  is  a  mark  of  accuracy  in  this  account.  The  message 
was  addressed  to  the  ruler,  not  to  our  Lord.  Either  He  did  not  heed 
it,  though  He  heard  it ;  or  He  heard  it,  when  it  was  not  addressed  to 
Him,  the  former  seems  preferable.— Fear  not,  only  believe.  Luke 
adds  :  '  and  she  shall  be  made  whole.'  Otherwise  the  language  is  ex- 
actly the  same  ;  the  A.  V.  makes  two  needless  variations  in  the  accounts. 
The  delay  seemed  fatal,  was  in  itself  a  trial  to  the  faith  of  Jairus, 
especially  now  that  the  crisis  had  come.  Yet  what  had  just  happened, 
for  the  message  came  '  while  He  yet  spake'  (ver.  35),  would  encourage 
Jairus,  especially  as  faith  had  been  exalted  in  the  miracle  which  the 
ruler  himself  witnessed. 

Ver,  37.  And  he  suffered  no  man  to  follow  "with  him,  &c. 
The  three  disciples  here  named,  who  had  a  certain  pre-eminence  among 
the  Twelve  (comp.  chap,  9:2),  were  permitted  to  enter  into  the  house 
with  the  father  and  mother  of  the  maiden  (comp.  ver.  40  with  Luke 
8:  51),  But  this  verse  indicates  that  they  were  singled  out  of  the 
crowd  before  reaching  the  house. 

Ver,  38,  Beholdeth  a  tumult.  There  was  always  a  horrible 
clamor  at  Eastern  funerals  ;  and  the  preparations  had  begun,  for  early 
burial  was  usual  among  the  .Jews.  The  lamentation  often  began  as  the 
last  breath  left  the  body,  Mark  gives  prominence  to  the  noise  com- 
mon in  such  circumstances  ;  Matthew,  to  the  '  minstrels  ; '  Luke,  to 
the  weeping.  Evidently  the  same  scene  is  described  and  the  accounts 
derived  from  eye-witnesses. 


5 :  39-42.]  MARK  V.  67 

39  greatly.  And  Avhen  he  was  entered  in,  he  saith  unto 
them,  Why  make  ye  a  tumuh,  and  weep  ?  the  child  is 

40  not  dead,  but  sleepeth.  And  they  laughed  him  to 
scorn.  But  he,  having  put  them  all  forth,  taketh  the 
father  of  the  child  and  her  mother  and  them  that  were 

41  with  him,  and  goeth  in  Avhere  the  child  was.  And 
taking  the  child  by  the  hand,  he  saith  unto  her,  Tali- 
tha  cumi ;  which  is,  being  interpreted.  Damsel,  I  say 

42  unto  thee,  Arise.  And  straightway  the  damsel  rose 
up,  and  walked  ;  for  she  was  twelve  years  old.     And 

Ver.  39.  When  he  -was  entered  in.  The  crowd  was  kept 
outside,  the  three  disciples  accompanying  Him.  He  then  speaks  to  the 
crowd  inside,  and  after  their  scornful  reply  (ver.  40),  they  are  put  out 
of  the  house,  at  least  kept  from  entering  into  the  chamber  of  death. — 
The  child  (so  Mark  only)  is  not  dead  (lit.,  'did  not  die'),  but 
sleepeth.  A  direct  reference  to  the  miracle  which  He  was  about  to 
perform.  She  did  not  die,  as  others  die  ;  but  she  is  as  one  who  sleep- 
eth, for  I  am  about  to  raise  her,  as  one  is  wakened  from  a  sleep.  This 
view  is  sustained  by  the  fact  that  the  same  words  were  used  of  Lazarus, 
in  whose  case  the  raising  from  actual  death  is  distinctly  asserted 
(.John  11  :  11,  14,  44).  There  is  also  a  deeper  and  more  general  mean- 
ing ;  for  Christ,  by  His  own  resurrection  and  His  promise  to  raise 
believers,  has  declared  death  to  be  but  a  sleep. 

Ver.  40.  And  they  laughed  him  to  scorn,  lit.,  laughed  Him 
down  ;  not  sharing  the  father's  faith. — Having  put  them  all  forth. 
From  the  fact  that  the  crowd  outside  was  dismissed,  and  the  crowd 
inside  put  forth,  we  may  infer,  not  so  much,  not  to  crowd  the  Saviour,  as 
not  to  crowd  into  family  grief,  and  rudely  enter  the  sacred  circle  of 
deepest  sorrow. — Goeth  in  where  the  child  was.  The  whole 
account,  just  here,  seems  to  have  been  derived  directly  from  Peter, 
who  was  present. 

Ver.  41.  Talitha  cumi.  These  were  the  words  used,  in  the  dialect 
of  the  country.  Mark  cites  such  Aramaic  expressions  a  number  of 
times  (3  :  17  ;  7  :  11,  34  ;  14  :  36).  The  addition  of  an  interpretation 
shows  that  he  wrote  for  other  Jewish  readers,  but  the  insertion  of  the 
very  words  is  a  mark  of  accuracy,  and  of  the  sti'ong  impression  made 
upon  the  eye-witness. — Damsel,  I  say  unto  thee,  Arise.  '  Dam- 
seF  is  a  word  of  endearment,  as  if  it  were :  '  Rise,  my  child,'  and 
'Talitha'  has  precisely  that  sense.  'I  say  unto  thee,'  is  inserted  so 
that  the  meaning  shall  be  as  plain  as  possible.  Some  suggest  that  it 
was  to  show  that  the  words  used  were  not  a  magical  formula,  but-  aa 
actual  addi-ess  or  command  ;   this,  however,  is  not  probable. 

Ver.  42.  Straightway  the  damsel  rose  up.  Luke,  the  physi- 
cian, speaks  of  her  spirit  retui^ning. — And   walked.     Peculiar  to 


68  MARK  VI.  [5:  43—6:  1. 

they  were  amazed  straightway  with  a  great  amazement. 
43  And  he  charged  them  much  that  no  man  should  know 
this;  and   he  commanded  that  something  should  be 
given  her  to  eat. 

6:  1     And  he  went  out  from  thence;   and  he  cometh 

Mark,  and  an  incident  which  would  be  impressed  upon  an  eye-witness. 
— For  she  was  twelve  years  old.  Before  her  death  she  was  old 
enough  to  walk,  and  was  noAv  restored  just  as  before.  Up  to  this 
point  there  was  nothing  to  indicate  that  she  was  other  than  an  infant. 
Luke  mentions  her  age  much  earlier  in  his  narrative,  Avhile  Matthew 
omits  it  altogether.  It  is  impossible  to  believe  that  these  three  Evan- 
gelists copied  from  eacli  other,  or  from  a  common  source,  in  regard  to 
this  occurrence.  The  attempt  to  diiier  and  agree  in  this  Avay  would 
either  be  altogether  unsuccessful  or  cost  more  than  it  Avas  worth. — 
Amazed.  A  stronger  word  than  that  usually  translated  'astonished.' 
— Straightv7ay.  Here  again  Mark  uses  Ids  favorite  word,  which 
the  early  transcribers  omitted  as  ininecessary. 

Ver.  43.  Charged  them  much.  A  tumult  might  be  excited,  the 
carnal  expectations  about  the  ]\les-iah  might  be  roused.  Comp.  1:43; 
Matt.  9  :  30,  etc. — Something  chould  be  given  her  to  eat.  The 
miraculous  power  now  ceased :  she  needed  food  ;  her  strength  would 
be  recovered  by  natural  means.  At  the  same  time  it  was  an  evidence 
that  she  was  actually  restored. — Matthew,  who  Avas  probably  outside 
with  the  other  disciples,  tells  of  the  spreading  of  the  report  of  this 
miracle,  while  Mark,  probably  informed  about  it  by  Peter,  who  was 
inside  the  house,  gives  the  particulars  of  what  occurred  there. 

Chap.  VI:  1-6.  The  Visit  to  Nazareth.— Parallel  passages:  Matt.  13:  54-58: 
comp.  Luke  4:  16-30. — Chronolorjy.  Tiiis  visit  to  Nazareth  is  the  same  as  that  men- 
tioned by  Matthew  (13 :  54-58),  but  differf^nt  from  that  recorded  by  Luke  (4 :  14-30), 
this  one  occurring  at  the  beginning  of  the  Galila?an  ministry,  the  latter  later,  just 
before  the  murder  of  John  the  Baptist.  On  this  view  we  have  a  renson  for  our  Lord's 
removal  from  Nazareth  to  Capernaum  (Matt.  4:  13;  Luke  4:  31\  which  became  'His 
own  city '  (Matt.  9 :  1).  Two  such  occiuTcnces  are  not  unlikely.  If  He  went  there 
twice,  He  would  he  rejected  twice,  r.nl  in  much  the  same  way.  The  narratives  cf 
Matthew  and  Mark  point  to  a  later  period,  and  Mark  is  i^sually  more  exact  in  the 
matter  of  chronology.  Besides,  there  is  no  mention  of  violence  in  the  accounts  of 
Matthew  and  Mark,  which  would  scarcely  omit  this,  if  referring  to  the  event  recorded 
by  Luke.  Mark  expressly  speaks  of  disciples  being  with  Him,  and  of  a  few  cases  of 
healing.  This  seems  irreconcilable  with  the  account  before  us,  on  the  theory  that  all 
speak  of  the  same  visit.  If  there  was  but  one  rejection,  it  occurred  at  tho  earlit-r 
period  'that  assigned  by  Luke).— Some  other  miracles  intervened  between  the  raising 
of  Jairus'  daughter  and  this  rejectioa  (Ilatt.  9 :  27-34). 

Ver.  1.  Went  out  from  thonce.  From  Capernaum. — His  own 
country,  i.  e.,  Nazareth,  Mvkci'e  He  had  been  brought  up'  (Luke 


6:2,3.]  MARK  VI.  69 

into  his  own  country;  and  his  disciples  follow  him. 

2  And  when  the  sabbath  was  come,  he  began  to  teach 
in  the  synagogue;  and  hnany  hearing  him  were  asto- 
nished, saying,  Whence  hath  this  man  these  things  ? 
and,  What  is  the  wisdom  that  is  giyen  unto  this  man, 
and  ichat  mean  such  ^mighty  works  wrought  by  his 

3  hands  ?     Is  not  this  the  carpenter,  the  son  of  Mary, 

1  Seme  ancient  authorities  insert  the.  -  Gr.  powers. 

4:  16),  and  where  some  of  the  family  still  resided  (ver.  3). — His  dis- 
ciples follow  him.  Mentioned  by  Matthew  also;  this  opposes  the 
identity  witli  the  vi.-^it  mentioned  by  Luke. 

Yer.  2.  The  sabbath.  Mark,  here  as  so  often,  is  more  specific 
than  Matthew. — Many,  according  to  many  ancient  authorities,  'the 
many,'  the  multitude  of  this  cit}-. — "Whence  hath  this  man.  As 
if  to  say  :  This  is  our  townsman,  what  better  schooling  did  he  have 
than  we  ;  what  his  family  is,  we  all  know,  etc. — "What  is  the  •wis- 
dom that  is  given  unto  this  man  ?  This  acknowledgment  of  His 
wisdom  conveys  a  sneer.  More  graphic  than  Matthew's  statement. — 
And  such  mighty  works  (or,  'powers')  wrought  by  his 
hands.  We  may  supply  either  '  whence  are,'  or,  '  what  mean.'  The 
latter  seems  to  give  the  sense  of  the  correct  reading.  It  is  plain,  from 
ver.  5,  that  they  referred  to  miracles  in  other  places. 

Ver.  3.  The  carpenter.  MattlieAv  :  '  the  carpenter's  son.'  The 
word  rendered  '  carpenter '  is  sometimes  applied  to  artisans  in  general, 
but  it  means  strictly  a  worker  in  wood.  Our  Lord  had  probably 
wrought  at  the  ti'ade  of  Joseph ;  thougli  the  Nazarenes  would  in  any 
case  naturally  identify  Him  with  the  occupation  of  His  reputed  father. 
All  Jewish  young  men  learned  a  trade.  The  legends  and  fancies  about 
the  infancy  of  Christ  are  very  foolish  ;  but  the  Son  of  man  would 
doubtless  share  in  the  primal  curse  (Gen.  8 :  19).  The  question, 
though  not  contemptuous,  implies:  He  is  one  of  us,  no  better  than  we 
are,  etc. — The  son  of  Mary,  etc. — They  knew  His  family,  and  men- 
tion the  name  of  His  mother  and  brothers,  speaking  also  of  His  sisters, 
who  possibly  still  resided  in  Nazareth. — And  they  w^ere  offended 
in  him,  or,  '  caused  to  stumble.'  They  were  led  into  error  and  sin 
with  regard  to  Him. 

The  brothers  of  our  Lord.  Mention  is  made  fourteen  or  fifteen  times 
in  the  New  Testament  of  the  brothers  of  our  Lord,  named  in  ver.  3. 
lu  an  ordinar}^  history,  this  would  naturally  imply  that  they  were  the 
3'ounger  children  of  Joseph  and  Mary,  or  possibly  the  cMldren  of 
Joseph  by  a  former  marriage.  The  well-known  terms,  *  cousin'  and 
'  kinsman,'  would  have  been  used,  had  the  relationship  been  more 
remote.  Notwithstand  n  .  this,  three  views  have  been  held  :  (1 )  That  they 
were  the  children  of  Joseph  and  Mary ;  the  theory  of  Tei'tullian,  Hel- 
vidius,    and   many  of   the   best    modern    Protestant    commentators. 


70  MAKK  VI.  [6:  3. 

and  brother  of  James,  and  Joses,  and  Judas,  and  Si- 
mon ?  and  are  not  his  sisters  here  with  us  ?    And  they 

(2)  That  they  were  the  children  of  Joseph  by  a  former  marriage ;  the 
theory  of  Epiphanius,  and  the  ancient  Greek  Church.  (3)  That  they 
were  the  children  of  Mary,  the  wife  of  Alphseus  (Clopas),  the  sister  of 
our  Lord's  mother,  and  hence  his  cousins.  This  was  the  theory  of  Je- 
rome, adopted  by  the  Roman  Catholic  Church,  and  by  the  older  (and 
some  modern)  Protestant  commentators.  Lange  modifies  this  view,  by 
supposing  that  Alphreus  was  the  brother  of  Joseph,  and  that  in  conse- 
quence of  his  early  death  the  children  were  adopted  by  Joseph. 

1.  The  first  view  is  not  only  the  most  natural  one,  but  involves  fewest 
difficulties.  Objections  :  (a.)  It  denies  the  perpetual  virginity  of  Mary. 
But  this  is  nowhere  asserted,  while  Matt.  1 :  26  and  Luke  2  :  7,  suggest 
that  Mary  had  other  children.  (6.)  Gal.  1 :  19,  seems  to  intimate  that 
James,  our  Lord's  brother,  was  an  Apostle,  while  this  view  involves 
the  non-identity  of  this  James  with  James  the  son  of  Alphteus,  who 
undoubtedly  was  an  Apostle.  But  the  passage  in  Galatians  does  not  neces- 
sarily imply  the  Apostleship  of  our  Lord' s  brother.  The  identity  of  names 
in  the  list  of  Apostles  and  in  that  of  our  Lord's  brothers  is,  of  itself, 
no  proof  of  identity  of  persons  ;  the  name  of  James  being  especially 
common  among  the  Jews.  Further,  at  a  point  in  the  history  after 
the  choice  of  the  Twelve  (John  7:5),  our  Lord's  brethren  did  not  believe 
on  Him;  they  are  distinguished  from  the  'Apostles'  in  Acts  1 :  14  ; 
1  Cor.  9  :  5,  and  by  implication  in  Matt.  12  :  46-50.  (c)  Our  Lord  on 
the  cross  commended  His  mother  to  the  care  of  John,  which  is  regarded 
as  indicating  that  she  had  no  other  sons.  But  the  spiritual  nearness  of 
John,  and  the  probable  kinship  (see  below,  and  notes  on  John  19 :  25) 
will  account  for  this  preference  of  that  disciple. 

2.  The  view  that  they  were  the  sons  of  Joseph  by  a  former  marriage, 
though  not  open  to  any  great  objection,  is  supported  by  no  positive 
evidence.  It,  too,  foils  to  identify  '  James  the  son  of  Alphseus '  and 
'James  the  Lord's  brother.' 

3.  The  cousin-theory  is  beset  with  difl&culties.  (a.)  It  assumes  that 
two  sisters  had  the  same  name  (Mary).  (6.)  It  does  not  account  for 
'Simon'  and  'Judas,'  who  were  our  Lord's  bi'others.  Indeed,  the 
better  supported  reading  in  Matt.  13 :  55  ('  Joseph,')  destroys  the  identity 
of  name  with  Mark  15 :  40  ('  Joses ').  (c.)  It  is  probable  that  '  Salome,' 
and  not  '  Mary'  (John  19:  25),  was  the  sister  of  our  Lord's  mother. 
The  view  of  Lange  is  free  from  some  of  these  difficulties,  but  assumes 
what  is  extremely  improbable,  namely,  that  Joseph,  a  poor  carpenter, 
adopted  at  least  half  a  dozen  children  into  his  family.  Besides,  it  is 
a  pure  hypothesis. 

The  view  that  Mary  had  other  children  furnishes  an  argument  in 
favor  of  the  historical  character  of  the  Gospels.  Had  the  story  of  the 
miraculous  conception  been  a  fiction,  the  Evangelists,  to  give  consis- 
tency to  the  tale,  would  have  denied  that  our  Lord  had  any  brothers, 


6;  4-7.]  MAKK  VI.  71 

4  were  ^oiFended  in  him.  And  Jesus  said  unto  them, 
A  prophet  is  not  without  honour,  save  in  his  own 
country,   and  among    his    own   kin,  and   in  his  own 

5  house.  And  he  could  there  do  no. ^mighty  work,  save 
that  he  laid  his  hands  upon  a  few  sick  folk,  and  healed 

6  them.     And  he  marvelled  because  of  their  unbelief. 

And  he  w^ent  round  about  the  villages  teaching 

7  And  he  called  unto  him  the  twelve,  and  began  to 

1  Gr.  caused  to  stumble.  2  Gr.  poicer. 

instead  of  speaking  of  them  -without  reserve.  For  a  full  presentation 
of  all  the  views,  see  Lange's  Comm.,  Matthew,  pp.  255-260. 

Ver.  4.  A  prophet  is  not  without  honour,  etc.  The  rejection 
is  accounted  for  by  a  proverbial  expression,  verified  by  human  expe- 
rience. '  Familiarity  breeds  contempt,'  '  Distance  lends  enchantment 
to  the  view,'  are  still  more  general  expressions  of  the  same  principle. 
— Among  his  own  kin.     This  is  peculiar  to  Mark. 

Ver.  5.  And  he  could  there  do  no  mighty  w^ork.  His  power 
was  not  changed.  His  miracles  were  not  feats  of  magic,  but  required 
two  conditions  to  call  them  forth :  an  opportunity  and  a  sufficient 
moral  purpose.  '  Unbelief  prevented  both.  The  unbelieving  would 
not  come  for  healing ;  to  heal  such  would  be  contrary  to  His  purpose 
in  the  miracles,  the  demonstration  of  His  spiritual  power.  Hence, 
He  '  could  not.'  When  men  do  not  believe,  they  do  not  give  Him  the 
opportunity  to  save  them,  and  to  save  the  unbelieving  is  contrary  to 
His  purpose,  and  impossible.  The  few  miracles  of  healing  in  Nazareth 
were  of  the  most  usual  character ;  but  these  too  were  doubtless  ac- 
cording to  the  faith  of  the  subjects. 

Ver.  6,  He  marvelled  because  of  their  unbelief.  To  be 
taken  literally.  On  another  occasion  our  Lord  'marvelled'  (Matt.  8  : 
10;  Luke  7:  8)  at  the  great  faith  of  a  heathen  centurion.  Both  in- 
dicate the  great  importance  of  faith. — Went  round  about.  The 
unbelief  of  Nazareth  did  not  stop  our  Lord's  activity.  This  circuit 
was  closely  connected  with  the  sending  forth  of  the  Twelve  (ver.  7)  ; 
hence  it  seems  to  be  identical  with  that  mentioned  in  Matt.  9  :  35,  if 
we  refer  the  latter  to  a  distinct  journey.  It  would  be  the  third  circuit 
through  Galilee,  which  began  with  this  rejection  at  Nazareth,  and 
continued  until  the  return  of  the  Apostles,  when  they  all  withdrew 
(ver.  30). 

Vers.  7-13.  The  Sending  out  of  the  Twelve.— Parallel  passages:  Matt.  10:  1, 
9-14;  Luke  9:  1,  3-5.  Comp.  also  Luke  10:  4-11.  Matthew  prefaces  his  fuller  account 
by  telling  of  our  Lord's  compassion  for  the  multitudes  (Matt.  9 :  3G-38 1.  Luke  gives  a 
very  brief  statement  (Luke  9 :  1-C).  The  choice  of  the  Twelve  took  place  some  time 
before  (chap.  3 :  13-19),  -vvithin  the  same  year.  The  locality  from  which  the  Twelve 
were  sent  out,  and  the  length  of  their  tour  are  unknown.    But  Galilee,  where  our  Lord 


72  MARK  VI.  [6:  8-10. 

send   them   forth   two    by  two;  and   he   gave    them 

8  authority  over  the  unclean  spirits  ;  and  he  charged 
them  that  they  should  take  nothing  for  their  journey, 
save  a  staff  only ;  no  bread,  no  wallet,  no  ^  money  in 

9  their  ^ purse;  but  to  go  shod  with  sandals  :  and,  said 
10  hcj  put  not  on  two  coats.      And  he  said  unto  them, 

1  Gr.  trass.  ^Gr.  girdle. 

had  Himself  labored  so  long,  was  doubtless  the  scene  of  this  first  mission,  which  pro- 
bably covered  some  time.  The  instruction  given,  though  directly  applicable  to  the 
Twelve  on  that  occasion,  'may  be  taken  as  the  type  of  all  the  commissions  given  by 
Christ  to  His  servants.'  (Lange.)  Mark  gives  only  a  portion  of  the  first  part  of  the 
discourse  recorded  in  Matthew.  Contenis  :  their  outfit  or  want  of  outfit  (vers.  8,  9) ;  the 
manner  of  ;proceeding  (vers.  10,  11);  vers.  12,  13  describe  their  activity. 

Ver.  7.  The  twelve  ;  already  chosen,  and  named  in  chap.  3 :  16- 
19. — By  two  and  two.  These  pairs  seem  to  be  indicated  in  the  list 
given  by  Matthew,  although  he  does  not  mention  that  they  were  thus 
sent  out.  A  proof  both  of  truthfulness  and  of  independence. — 
Authority  over  the  unclean  spirits.  Peculiar  to  Mark,  and 
characteristic  of  his  narrative. 

Ver.  8.  And  he  charged  them  that  they  should  take  nothing 
for  their  journey.  Peculiar  in  form  to  Mark,  though  Matthew  and 
Luke  present  vei-bal  resemblances.  —  Save  a  staff  only,  ?.  e.,  if,  as 
was  usual,  each  had  a  staff  for  walking,  let  him  take  it,  but  not  pro- 
vide one  especially.  This  explanation,  which  is  strictly  grammatical, 
removes  the  apparent  difference  between  the  command  as  recorded 
here  and  by  MattheAv  and  Luke.  Our  Lord  did  not  prescribe  minutely 
what  each  should  wear  and  carry,  as  monkish  rules  do.  The  point  is  : 
make  no  special  preparation,  take  no  special  care  :  '  for  the  workman 
is  worthy  of  his  food '  (Matthew),  a  thought  involved  in  the  words  :  no 
bread,  which  Matthew  omits. — No  wallet.  A  leathern  pouch. 
'Scrip'  (A.  V.)  is  now  unintelligible.  The  correct  order  is  as  here 
indicated. — No  money  in  their  purse,  lit.,  'not  brass  into  the  gir- 
dle.'    Here  Matthew  is  fuller, 

Ver.  9.  "With  sandals,  i.  e.,  such  as  they  had  on  at  the  time, 
without  waiting  for  shoes  especially  adapted  for  the  journey  (Matthew  : 
'  nor  shoes  '). — The  construction  changes  into  a  direct  command  in  the 
last  clause,  as  if  the  memory  of  one  present  had  supplied  it.  Hence 
the  Rev.  Ver.  insci-ts  the  clause  in  Italics  :  saith  he.  Neither  here 
nor  in  Luke  is  there  any  reference  to  the  prohibition  against  visiting 
Gentile  regions  or  entering  into  a  city  of  the  Samaritans  (Matt.  10 :  5) ; 
a  prohibition  removed  after  the  Pvesurrection(  Acts  1 :  8),  and  pertinent 
to  the  purpose  of  Matthew's  Gospel  only. 

Ver.  10.  "Wheresoever.  The  emendations  in  the  Rev.  Ver.  at  the 
beginning  of  vers.  10,  11   are  in  accordance  with  corrections  of  the 


C:  11-13.]  MARK  VI.  73 

Wheresoever  ye  enter  into  a  house,  there  abide  till  ye 

11  depart  thence.  And  whatsoever  place  shall  not  receive 
you,  and  they  hear  you  not,  as  ye  go  forth  thence, 
shake  off  the  dust  that  is  under  your  feet  for  a  testi- 

12  mony  unto  them.     And  they  went  out,  and  preached 

13  that  men  should  repent.  And  they  cast  out  many 
Mevils,  and  anointed  with  oil  many  that  ^  were  sick, 
and  healed  them. 

1  Gr.  demons. 

Greek  text  sustained  by  the  best  authorities. — Ye  enter  into  a 
house.  This  was  to  be  done  after  proper  inquiry  (Matt.  10:  11). — 
There  abide  till  ye  depart  thence,  i.  e.,  out  of  that  city  or,' place' 
(ver.  11)  ;  the  clause,  therefore,  is  not  tautological.  In  this  fixed  abode 
they  were  not  to  give  unnecessary  trouble  (Luke  10 :  7).  They  were 
not  social  visitors  but  messengers  of  the  gospel.  The  time  of  the  min- 
istry may  be  wasted  by  social  exactions. 

Ver.  11.  Whatsoever  place,  etc.  The  A.  Y.  here  conforms  to 
Matthew,  following  the  less  correct  text. — And  they  hear  you  not. 
This  implies  that  they  made  an  effort  to  obtain  hearing. — As  ye  go 
forth  thsnce.  Not  the  same  expression  as  'depart'  (ver.  10),  but 
pointing  to  the  actual  movement  out  of  the  place. — Shake  oil  the 
dust  that  is  under  your  feet.  The  fjrm  is  peculiar  to  Mark,  who 
adds:  for  a  testimony  unto  thorn  (comp.  Matt.  10:  10).  Luke 
says,  '  against  them.'  This  solemn  act,  which  meant  a  cessation  of 
intercourse,  was  a  testimony  to  them,  and  against  them  also,  a  token 
that  the  truth  was  still  the  truth,  and  their  rejection  would  be  a  ground 
of  judgment. — The  remainder  of  the  verso  is  properly  omitted  in  the 
Ptev.  Ver.  It  is  not  found  in  four  out  of  five  of  the  oldest  manuscripts, 
nor  in  the  best  versions,  and  was  inserted  from  the  parallel  passage  in 
Matthew  (10:  15),  where  it  is  fully  sustained. 

Yer.  12.  That  men  should  repent.  Not  simply,  preached 
repentance,  butpreichel  in  order  that  men  might  be  led  to  repentance; 
the  lattor  including  the  former. 

Yer.  13.  Anointed  -with  oil  many  sick.  Peculiar  to  Mark. 
To  suppose  tli.it  the  oil  was  used  me<licinally  is  contrary  to  the  whole 
tenor  of  the  narratives.  It  was  '  the  vehicle  of  healing  power  committed 
to  them'  (Alford),  an  external  sign  such  as  our  Lord  sometimes  used 
to  connect  Himself  and  the  person  cured.  It  was  probably  also  a 
symbol  of  anointing  by  the  Holy  Spirit.  A  practice  of  this  kind  con- 
tinued in  the  Apostolic  Church  (see  .las.  5:  14);  but  neither  the  fiict 
nor  the  symbolical  meaning  justify  the  Pvoman  sacrament  of  extreme 
unction  (observed  also  in  the  Greek  Church,  with  the  diiference  that 
it  may  be  repeated,  while  the  Roman  Church  administers  it  only  once, 
at  the  approach  of  death]. 


74  MARK  VI.  [6:  14-16. 

14  And  king  Herod  heard  thereof]  for  his  name  had 
become  known :  and  ^  he  said,  John  ^  the  Baptist  is 
risen  from  the  dead,  and  therefore  do  these  powers 

15  w^ork  in  him.  But  others  said,  It  is  Elijah.  And 
others  said,  It  is  a  j^rophet,  even  as  one  of  the  prophets. 

16  But  Herod,  when  he  heard  thereof,  said,  John,  whom 

1  Some  ancient  authorities  read  they.  -  Gr.  the  Bajptizer. 

Ters.  14-20.  The  Murder  of  John  the  Baptist. — Parallel  passages,  Matt.  14 :  1-13 ; 
comp.  Luke  9 :  7-9.  Mark's  account  is  detailed,  going  back  to  the  imprisoument  of 
John,  which  occurred  before  our  Lord  began  His  Galiljean  ministry.  The  narrative 
presents  a  fearful  picture  of  the  Herodian  family,  in  their  lust,  ambition,  and  cruelty. 
No  scene  in  history  presents  in  a  single  group  more  of  the  vices  characteristic  of  cor- 
rupt courts:  arbitrary  imprisonment,  dread  of  the  multitude,  adultery  and  incest, 
illegal  divorce,  continued  oppression  of  one  whose  words  demand  respect,  feminine 
intrigue  working  against  a  conscience  that  is  not  yet  dead,  feasting  and  intoxication, 
voluptuous  and  immodest  dancing,  lavish  promises  and  foolish  oaths  to  the  dancer, 
weak  fear  of  court  flatterers,  and  the  murder  of  a  faithful  reprover ;  the  picture  com- 
pleted by  the  superstition  of  the  murderer,  who  sees  in  the  power  of  the  Messiah  only 
a  token  that  his  victim  has  reappeared. 

Ver.  14.  King  Herod.  Herod  Antipas,  the  'Tetrarch'  (Matt., 
Luke),  was  a  son  of  Herod  the  Great,  aud  now  ruler  in  Galilee ;  a 
light-minded,  prodigal,  and  luxurious  prince,  superstitious  and  cun- 
ning (Mark  8:  15;  Luke  13  :  32).  He  was  at  Jerusalem  when  our 
Lord  suifered,  and  showed  utter  heartlessness  on  that  occasion.  He 
died  in  Spain,  a  defeated  and  banished  man  (see  on  ver.  17). — Heard. 
The  activity  of  the  Apostles,  preaching  and  performing  miracles  as  the 
messengers  of  Jesus,  now  specially  attracted  his  attention.— For  his 
name  had  become  known.  The  necessary  result  of  the  labor 
of  the  Apostles.— John  the  Baptist;  the  form  is  peculiar;  'he  that 
baptized,'  or,  '  the  Baptizer '  ;  and  so  throughout  this  account. — Is 
risen  from  the  dead.  Such  an  opinion  was  not  singular  (see  ver. 
16). — Therefore,  etc.  John  had  wrought  no  miracle  (John  10:  41), 
but  Herod  supposed  that  the  rising  from  the  dead  had  resulted  in 
higher  powers. — Powers,  or,  '  mighty  works,'  as  in  ver.  5.  Herod's 
desire  to  see  our  Lord  (Luke  9 :  9)  was  at  best  a  patronizing  conde- 
scension to  the  gospel. 

Ver.  15.  Others  said,  were  in  the  habit  of  saying.  The  current 
popular  opinions  are  here  given  (comp.  chap.  8 :  28  ;  Matt.  16:  14; 
Luke  9  :  19),  and  not  what  was  said  to  Herod. — A  prophet,  even 
as  one  of  the  prophets.  The  meaning  is  :  A  prophet  like  the  old 
prophet,  not  Elijah  nor  the  Prophet. 

Ver.  16.  Heard.  Probably  of  these  opinions  as  well  as  of  the  acts 
which  occasioned  them. — John,  -whom  I  beheaded,  he  is  risen. 
The  emphasis  rests  on   *  I,'  aud  the  correct  reading  is  more  graphic 


6:  17-19.]  MARK  VI. 


17  I  beheaded,  he  is  risen.  For  Herod  himself  had  sent 
forth  and  laid  hold  upon  John,  and  bound  him  in 
prison  for  the  sake  of  Herodias,  his  brother  Philip's 

18  wife :  for  he  had  married  her.  For  John  said  unto 
Herod,  It  is  not  lawful  for  thee  to  have  thy  brother's 

19  wife.      And  Herodias  set  herself  against  him,  and 

than  the  common  one.  His^uilty  conscience  suggested  the  thought, 
■which  was  uttered  to  his  servants  (Matt.  14:  2).  Others  held  the 
same  view  (Luke  9:7). 

Yer.  17.  For  introduces  the  explanation  of  both  the  fact  and  the 
feeling  indicated  in  ver.  16. — For  Herod  himself,  &c.  This  impri- 
sonment took  place  not  long  after  our  Lord  began  His  ministry  (comp. 
chap.  1:  14;  Matt.  4 :  12 ;  John  3:  24).  The  place,  according  to 
Josephus,  was  the  strong  fortress  of  Machcerus,  on  the  borders  of 
Perea. — For  the  sake  of  Herodias,  his  brother  Philip^s  wife. 
Herodias,  the  daughter  of  Aristobulus  (the  half-brother  of  Herod 
Antipas),  the  wife  of  Herod  Philip  (not  to  be  confounded  with  Philip 
the  Tetrarch,  Luke  3  :  1),  who  was  disinherited  by  his  father,  Herod 
the  Great,  and  lived  as  a  private  citizen. —  For  he  had  married  her. 
This  is  only  implied  in  other  accounts.  Herod  Antipas  was  first  mar- 
ried to  a  daughter  of  Aretas,  king  of  xVrabia  (mentioned  2  Cor.  11 :  32). 
Becoming  enamored  of  Herodias,  his  niece  and  sister-in-law,  he  mar- 
ried her  secretly,  while  her  husband  was  still  living,  repudiating  his 
own  legal  Avife.  Aretas  made  war  against  him  in  consequence,  and 
having  defeated  him  was  prevented  by  the  Romans  from  dethroning 
him  (a.  d.  37).  At  the  instigation  of  Herodias  he  went  to  Rome  to 
compete  for  the  kingly  power  bestowed  on  Agrippa,  but  was  banished 
by  the  Emperor  Caligula  to  Cyprus. 

Yer.  18.  For  John  said  :  not  once, but  habitually,  as  the  original 
hints.  John  was  a  bold  preacher  of  righteousness  and  repentance,  not 
'a  reed  shaken  by  the  wind '  (Matt.  11:  7).  His  fidelity  led  to  his 
imprisonment. — It  is  not  lawful  for  thee  to  have  thy  brother's 
wife.  Here  Mark  is  more  full  and  explicit.  The  act  of  Herod  was 
primarily  a  crime  against  his  brother,  but  also  against  his  wife,  and  in 
itself  incestuous,  since  Herodias  was  his  niece  (comp.  Lev.  18 :  16  ;  20: 
21). 

Yer.  19.  And  Herodias  set  herself  against  him.  '  Had  a 
quarrel'  (A.  Y.)  is  inexact.  The  original  indicates  her  continued  con- 
duct. She  doubtless  frequently  urged  Herod  to  kill  John,  and  Matthew 
(14:  5)  intimates  that  he  was  half-persuaded  to  do  so. — And  she 
could  not.     For  the  reasons,  see  ver.  20. 

Yer.  20.  For  Herod  feared  John.  Herod's  feelings  toward 
John  are  detailed  by  Mark  only.  The  impression  made  upon  Herod 
grew  stronger  after  the  imprisonment,  so  that  Herodias  '  could  not ' 
kill  John.     Matthew  says  that  Herod  *  feared  the  multitude.'     Both 


76  MARK  VI.  [6 :  20-22. 

20  desired  to  kill  him  ;  and  she  could  not ;  for  Herod 
feared  Jolm,  knowing  that  he  was  a  righteous  man  and 
a  holy,  and  kept  him  safe.  And  when  he  heard  him, 
he  Svas  much  perplexed;  and  he  heard  him  gladly. 

21  And  when  a  convenient  day  was  come,  that  Herod  on 
his  birthday   made  a.  supper  to    his    lords,  and   the 

22  ^high  captains,  and  the  chief  men  of  Galilee ;  and  when 

1  Many  ancient  authorities  read  did  many  things.    "Or,  military  tribunes.     Gr,  chiliaichs. 

motives  necessfirily  entered.  Without  the  political  motive  the  moral 
one  would  not  have  sustained  Herod  against  the  will  of  the  woman  he 
had  adulterously  married. — Holy.  A  recognition  of  .John's  dignity 
as  a  prophet,  one  consecrated  to  God's  service. — Kept  him  safe,  or, 
•preserved  him,'  i.  c,  from  Herodias. — Was  much  perplexed. 
The  reading  here  followed  is  that  of  the  two  oldest  manuscripts,  and  of 
some  minor  authorities.  This  is  one  of  the  cases  where  the  discovery 
of  the  Sinaitic  manuscript  has  determined  a  question  previously  very 
doubtful.  Even  now  the  Rev.  Ver.  gives  the  other  reading  in  the  mar- 
gin. The  clause,  thus  corrected,  shows  most  strikingly  the  peculiar 
and  divided  state  of  Herod's  mind. — Heard  him  gladly.  Some  real 
influence  for  good  was  beginning  to  operate.  The  description  is  not 
unnatural. 

Ver.  21.  A  convenient  day,  i.  e.,  for  the  purpose  Avhich  Hero- 
dias cherished,  not  for  Herod's  feast,  Avhich  took  place  at  the  fixed 
time. — That  Herod  on  his  birthday.  Probably  the  anniversary 
of  his  ascension  to  power.  Herodias  planned  the  scheme  beforehand. 
— Lords,  etc.  Political  servants  and  military  officials,  then  leading 
men  of  the  land.  '  His  '  belongs  to  the  first  class  only.  Strictly  speak- 
ing, Herod  had  no  high  captains  f^chiliarchs)  of  his  own. — And  the 
chief  men  of  Galilee.  The  A.  V.  ('chief  estates  of  Galilee ')  is  mis- 
leading. 

Ver.  22.  The  daughter  of  Herodias  herself.  She  sent,  for 
the  accomplishment  of  her  purpose,  not  a  common  dancing  girl,  but 
her  own  daughter,  'Salome,'  whose  father  was  Herod  Philip.  She 
marriel  her  uncle  Philip  the  Tetrarch,  and  after  his  death  her  cousin 
Aristobulus.  Some  of  the  best  authorities,  however,  read :  '  his 
daughter  Herodias.'  She  Avas  now,  in  law,  his  daughter,  and  thus  a 
member  of  his  oav:i  family  is  made  to  arouse  feeling?,  which,  while 
sinful  in  themselves,  lei  liim  into  a  crime  he  did  not  wish  to  commit. 
The  dance  was  a  pantomime,  probably  of  a  voluptuous  character,  and 
was  performed  '  in  the  midst'  (Matt.  14:  6),  with  the  intoxicate  1  party 
forming  a  circle  about  her.  Sucli  conduct  was  deemel  immodest  by 
Jews,  Greeks,  and  Romans;  in  this  case  there  Avas  aJdel  a  criminal 
purpose,  and  a  sin  against  her  own  forsaken  father.  Public  dancing 
(and  often  private  dancing)  calls  forth  evil  passions,  even  if  not  de- 


6:  23-26.]  MARK  VI.  77 

^  the  daughter  of  Herodias  herself  came  in  and  danced, 
^she  pleased  Herod  and  them  that  sat  at  meat  with 
him ;  and  the  king  said  unto  the  damsel,  Ask  of  me 

23  whatsoever  thou  wilt,  and  I  will  give  it  thee.  And 
he  sware  unto  her.  Whatsoever  thou  shalt  ask  of  me, 
I  will  give  it  thee,  unto  the  half  of  my  kingdom. 

24  And  she  went  out,  and  said  unto  her  mother,  AVhat 
shall  I  ask?     And  she  said.  The  head  of  John  ^the 

25  Baptist.  And  she  came  in  straightway  with  haste 
unto  the  king,  and  asked,  saying,  I  will  that  thou 
forthwith  give  me  in  a  charger  the  head  of  John  ^the 

26  Baptist.  And  the  king  was  exceeding  sorry ;  but  for 
the  sake  of  his  oaths,  and  of  them  that  sat  at  meat,  he 

1  Some  ancient  authorities  read  his  d:m<jhter  Herodias.  2  Or,  it. 

1  Gr.  the  Baptizer. 

signed  to  do  so.  It  should  be  noted  that  the  opening  clause  of  this 
verse  is  joined  closely  to  the  first  clause  of  ver.  21,  the  day  having  come, 
— the  damsel  having  come  in  ;  what  intervenes  describes  the  conve- 
nient day.  The  main  thought  is :  she  pleased  Herod. — The  fact 
that  the  whole  company  was  pleased  is  mentioned  by  Mark  only,  who 
also  gives  tlie  words  of  Herod. 

Ver.  23.  Unto  the  half  of  my  kingdom.  The  full  form  of  the 
oath  is  here  preserved.  Ahasuerus  (Esther  7 :  2)  made  a  similar  oath 
to  his  queen  ;  this  was  to  a  girl  whose  graceful  immodesty  had  pleased 
the  king. 

Ver.  24.  She  went  out.  The  studied  vindictiveness  of  Herodias 
is  here  brought  out.  She  asks  not  simply  for  the  death,  but  for  the 
head  of  John  the  Baptist. 

Ver.  25.  With  haste.  She  shows  no  reluctance,  but  is  a  genuine 
daughter  of  the  Herodian  family.  Her  request  is  put  most  strongly  : 
I  will,  i.  e.,  this  is  my  choice. — Forthwith,  after  as  short  an  inter- 
val as  possible.  (Not  the  word  which  Mark  so  often  employs.) — In  a 
charger,  i.  e.,  a  platter,  a  large  dish.  The  Revised  Version  leaves 
this  word  to  puzzle  many  readers.  This  phrase  seems  to  have  been 
added  by  Salome  herself,  'as  a  hideous  jest,  implying  an  intention  to 
devour  it'  (.1.  A.  Alexander). 

Ver.  26.  Exceeding  sorry.  Mai-k's  language  is  stronger  than 
that  of  Matthew.  The  emotion  was  in  keeping  with  Herod's  char- 
acter and  feelings  toward  John,  but  was  of  no  avail ;  compliance 
with  the  murderous  request  was  the  more  criminal  because  he  was 
'  exceeding  sorry.'  Herod  is  called  '  the  king '  by  both  Evangelists, 
although  he  did  not  really  possess  the  title. — But  for  the  sake  of 
his  oaths.     The  oath  was  foolish,  and  was  sinfully  kept.     Better 


78  MARK  VI.  [6:  27-30. 

27  would  not  reject  her.  And  straightway  the  king  sent 
forth  a  soldier  of  his  guard,  and  commanded  to  bring 
his   head :  and   he   went   and    beheaded  him  in  the 

28  prison,  and  brought  his  head  in  a  charger,  and  gave 
it  to  the  damsel ;  and  the  damsel  gave  it  to  her  mother. 

29  And  when  his  disciples  heard  thereof,  they  came  and 
took  up  his  corpse,  and  laid  it  in  a  tomb. 

3t)      And  the  apostles  gather  themselves  together  unto 

break  our  word  than  God's  Word.  Herod  was  scrupulous  on  this 
point,  and  yet  an  adulterer  and  murderer. — And  of  them  that  sat 
at  meat.  His  courtiers  were  probably  hostile  to  John.  In  any  case 
the  fear  of  men,  so  powerful  for  evil,  influenced  him, 

Ver.  27.  A  soldier  of  his  guard.  The  word  is  a  peculiar  one, 
derived  from  the  Latin.  The  members  of  the  body-guard  would  be 
entrusted  with  the  execution  of  capital  sentences  ;  but  that  was  not 
their  special  office. — In  the  prison.  If  the  feast  took  place  in  Ma- 
choerus,  the  head  was  brought  in  before  the  feast  closed.  Some,  how- 
ever, infer  from  this  account  that  the  messengers  went  some  distance, 
and  hence  that  the  feast  was  given  in  a  royal  palace  at  Livias  (not  far 
from  Macheerus),  while  others  think  the  nobility  of  Galilee  would  more 
probably  be  invited  to  Tiberias,  the  usual  residence  of  Herod.  But 
'forthwith'  (ver.  25)  indicates  that  the  prison  was  near. 

Ver.  28.  Gave  it  to  her  mother.  'A  Jezebel  was  not  wanting 
in  the  history  of  the  second  Elijah.'  The  vindictive  adulteress  was 
served  by  the  immodest  dancer ;  the  sixth  and  seventh  commandment 
stand  next  each  other. 

Ver.  29.  His  disciples,  i.  e.,  those  of  John.  They  'went  and 
told  Jesus'  (Matt.  14:  12),  after  burying  their  teacher. 

Vers.  30-44.  The  Feeding  of  the  Five  TnorsAND.— Parallel  passages:  Matt.  14:  13 
-21 ;  Luke  9 :  10-17  ;  John  6 :  1-13.  The  entire  independence  of  Mark's  Gospel  is  fully 
apparent  in  this  paragraph,  which  tells  of  one  of  the  few  events  recorded  by  all  four 
Evangelists.  (The  emendations  reproduce,  to  some  extent,  the  vivacity  of  the  original.) 
This  miracle,  therefore,  furnishes  a  definite  chronological  point  for  a  comparison  of 
the  Gospels.  It  is  in  many  respects  the  most  incomprehensible  of  all  the  miracles. 
Various  suggestions  have  been  made  as  to  the  mode  of  increase,  as  involving  a  higher 
order  of  nature  ;  an  acceleration  of  the  natural  process ;  a  removal  of  the  ban  of  bar- 
renness resting  on  our  earthly  bread,  showing  the  positive  fulness  which  it  contains 
when  Christ's  blessing  descends  upon  it.  It  is  safest  to  accept  a  supernatural  increase 
without  seeking  to  know  the  method,  and  then  to  seek  and  accept  the  spiritual  lessons 
it  teaches.  The  attempts  to  explain  it  as  a  natural  event  have  been  utter  failures. 
The  fovir  Evangelists  could  not  write  a.s  they  have  done,  of  a  'mj'th,'  a  'parable,'  or  a 
'symbol.'  Either  this  was  a  miracle,  or  the  Evangelists  have  wilfully  falsified.  The 
great  lesson  is  :  Christ  the  Bread  of  the  world ;  its  type  is  the  manna  in  the  wilderness. 
Christ's  people  partake  of  Him  to  the  nourishment  of  their  souls.    As  in  the  miracle, 


6:  31-34.]  MARK  VI.  79 

Jesus ;  and  they  told  him  all  things,  whatsoever  they 

31  had  done,  and  whatsoever  they  had  taught.  xVnd  he 
saith  unto  them,  Come  ye  yourselves  apart  into  a  desert 
place,  and  rest  a  while.  For  there  were  many  coming 
and  2foino;  and  they  had  no  leisure  so  much  as  to  eat. 

32  And  they  went  away  in  the  boat  to  a  desert  place  apart. 

33  And  the  people  saw  them  going,  and  many  knew  them, 
and   they  ran   there  together  ^on  foot  from  all  the 

31  cities,  and  outwent  them.  And  he  came  forth  and  saw 
a  great  multitude,  and  he  had  compassion  on  them, 

1  Or,  hy  land. 

the  means  may  be  visible,  but  the  mode  unknown ;  of  the  fact  we  may  be  assured,  and 
may  assure  others. — Notice  the  contrast  between  the  feast  at  Herod's  court,  and  thia 
feast  in  the  wilderness.  Our  Lord  gave  freely  in  the  wilderness :  healed,  taught,  and 
fed  all. — '  The  Bible,  so  little  in  bulk,  like  the  five  barley  loaves  and  the  two  fishes, 
what  thou-sands  upon  thousands  has  it  fed,  and  wUl  it  feed,  in  every  age,  in  every  land 
of  Christendom,  to  the  world's  end ! ' 

Yer.  30.  And  they  told  him  all  things.  This  report  was  pro- 
bably given  at  a  time  previously  appointed  for  their  reassembling. 

Ver.  31.  Come  ye  yourselves  ii.  e.,  you  alone)  and  rest  a 
■while.  The  motive  was  that  thej/  should  rest.  Another  reason  for 
this  departure  was  Herod's  state  of  mind  (comp.  Matt.  14:  13).  which 
would  lead  him  to  regard  with  suspicion  any  gathering  of  the  multi- 
tudes. 

Ver.  82.  A  desert  place.  Not  a  'desert'  in  the  modern  sense, 
but  a  thinly-inhabited  district  ;  in  Gaulonitis  fLuke  9  :  10)  Julias,  on 
the  eastern  shore  of  the  lake  of  Tiberias  (.John  G  :  1),  in  the  dominions 
of  Philip  the  Tetrach.  Our  Lord  would  avoid  Herod,  as  well  as  seek 
rest  for  His  disciples. — Apart.  The  same  word  as  in  ver.  31.  *  Pri- 
vately' (A.  V.)  points  to  concealment,  which  was  scarcely  designed. 
The  departure  was  not  in  secret  (ver.  33 j. 

Yer.  33.  A  striking  picture  of  the  continued  popularity  of  our 
Lord.  The  Greek  text  of  the  verse  must  be  corrected  in  several  places. 
The  Rev.  Yer.  gives  an  accurate  rendering  of  the  better  supported,  ap- 
proved reading. 

Yer.  34.  And  he  came  forth.  Either  disembarked  from  the 
boat,  or,  more  probably,  came  out  fi'om  His  retirement.  Upon  landing 
they  went  up  some  hill  or  cliflF,  and  from  that  point  saw  the  great 
crowd  (.John  6:  3,  5).  It  is  not  certain  that  the  needed  rest  was  ob- 
tained.— Had  compassion,  etc.  Comp.  Matt.  9  :  .36,  which  tells,  of 
the  same  feelings  on  an  earlier,  but  similar  occasion. — He  began  to 
teach  them  many  things.  This  shows  what  He  deemed  their 
greatest  need  to  be,  although  at  the  same  time  '  He  healed  their  sick ' 


89  MAr.K  VI.  [6 :  35-39. 

because  they  were  as  sheep  not  having  a  shepherd  : 
35  and  he  began  to  teach  them  many  things.     And  when 

the  day  was  now  far  spent,  his  disciples  came  unto  him, 

and  said,  The  place  is  desert,  and  the  day  is  now  far 
3(j  spent :  send  them  away,  that  they  may  go  into  the 

country  and  villages  round  about,  and  buy  themselves 

37  somewhat  to  cat.  But  he  answered  and  said  unto 
them.  Give  ye  them  to  eat.  And  they  say  unto  him. 
Shall  we  go  and  buy  two  hundred  ^pennyworth  of 

38  bread,  and  give  them  to  eat?  And  he  saith  unto  them. 
How  many  loaves  have  ye  ?  go  and  see.     And  when 

39  they  knew,  they  say.  Five,  and  two  fishes.      And  he 

1  The  Avord  in  the  Greek  denotes  a  coin  worth  about  eight  pence  half  penny. 

(Matthew)  ;  comp.  Luke  9  :  11.  *  Began'  may  mean,  cither  that  He 
began  at  oace,  or  that  lie  only  began,  the  day  being  already  far  spent. 
The  former  is  more  probable. 

Ver.  35.  And  when  the  day  -was  no-w  far  spent.  In  the 
afternoon,  since  ver,  47  refers  to  the  second  evening  of  the  same  day. — 
The  place  is  desert,  etc.  The  disciples  probably  interrupted  His 
discourse  with  this  suggestion.  Our  Lord  had  continued  Ilis  woi'k  of 
teaching  and  healing,  until  He  had  an  opportunity  to  show  how  He 
could  supply  other  Avants  Those  who  wait  on  Him  shall  be  fed  !  John 
tells  us  He  'knew  what  he  would  do,'  inserting  a  question  our  Lord 
put  to  Philip  (who  was  probably  the  spokesman)  to  try  him.  (See 
John  6:  5-7.) 

Vor.  37.  Give  ye  them  to  eat.  'Ye'  is  emphatic.  Obedience 
seemed  impossible,  but  they  did  obey  through  Christ's  power  provid- 
ing the  means  for  them.  Duty  is  measured  by  Christ's  command,  not 
by  our  resources. — Two  hundred  pennyworth.  This  sum  is  men- 
tioned mainly  because  it  was  an  estimate  of  how  much  it  would  cost  to 
give  to  each  one  a  little  (John  6:  7).  Some  have  supposed  that  this 
was  the  amount  of  money  they  had  in  their  common  treasury,  but  it 
seems  rather  to  be  mentioned  as  a  sum  beyond  their  ability  to  pay.  It 
was  =  $30,  or  £6,  5,  a  large  am.ount  of  money  then,  since  a  denarius, 
or,' penny,'  was  the  hire  of  a  day's  labor. 

Ver.  38.  Go  and  see,  lit.,  '  go,  see.'  Peculiar  to  Mark. — "When 
they  knew.  By  finding  a  lad  with  these  provisions  ;  see  John  G :  8, 
9.     The  answer  was  given  by  Andrew. 

Ver.  39.  Upon  the  green  grass.  *  Green'  is  inserted  by  Mark 
alone,  in  his  usual  graphic  way,  though  John  speaks  of  '  much  grass.' 
The  time  of  year  was  in  April,  since  the  Passover  '  was  at  hand  '  (John 
6:  4). 


6 :  40-43.]  MARK  TI.  81 

commanded  them  that  all  should  ^sit  down  by  com- 

40  panics  upon  the  green  grass.     And  they  sat  down  in 

41  ranks,  by  hundreds,  and  by  fifties.  And  he  took  the 
fiv^e  loaves  and  the  two  {ishes,  and  looking  up  to  heaven, 
he  blessed,  and  brake  the  loaves ;  and  he  gave  to  the 
disciples  to  set  before  them ;  and  the  two  fishes  divided 

42  he  among  tliem  all.     And  they  did  all  eat,  and  were 

43  filled.     And  they  took  up  broken  pieces,  twelve  bas- 

1  Gr.  reclitie. 

Ver.  40.  In  ranks,  by  hundreds,  and  by  fifties.  This  is  the 
fullest  account  of  the  Avay  they  were  placed,  though  all  four  Evangelists 
intimate  that  the  croTvd  vras  arranged  in  an  orderly  manner.  Some 
have  thought  there  were  50  ranks  in  breadth  and  100  in  length,  thus 
making  5,000  (ver.  44).  Gerlach  :  '  Two  longer  rows  of  100,  a  shorter 
one  of  ;'iO  persons.  The  fourth  side  remained,  after  the  manner  of  the 
ancient's  tables,  empty  and  open.'  Such  an  arrangement  precluded 
deception.  There  was  no  disorderly  running  after  '  the  loaves  and 
fishes'  ;  Christ's  blessings  were  received  through  those  He  commanded 
to  impart  them. 

Ver.  41.  Mark  here  agrees  most  closely  with  Matthew  and  Luke, 
while  John  is  less  full — Looking  up  to  heaven,  he  ble£sed,  and 
brake  the  loaves.  The  description  recalls  the  Last  Supper,  of  which 
this  miracle  is  a  premonition.  The  word  '  bless  '  in  the  Bible  means 
God's  favoring  us,  our  asking  favors  of  Him  and  our  thanksgiving  for 
such  favors  ;  the  three  senses  are  always  more  or  less  connected.  The 
form  of  the  Greek  disconnects  the  'loaves'  from  the  word  'bless.'  The 
blessing  was  therefore  mainly  a  thanksgiving  (comp.  John  :  '  when  he 
had  given  thanks'),  not  simply  a  blessing  of  the  loaves.  Thus  the 
eucharistic  reference  becomes  prominent.  —  And  he  gave  to  the  dis- 
ciples to  set  before  them.  The  word  'gave'  is  more  exactly  'was 
giving,'  continued  giving,  the  miracle  seems  to  have  taken  place  in  His 
hands,  not  in  theirs. — And  the  two  fishes  divided  he  among 
them  all.  In  the  case  of  the  fish  there  is  no  mention  made  of  a  dis- 
tribution through  the  disciples.  The  greater  detail  in  regard  to  the 
bread  was  probably  due  to  its  higher  symbolical  meaning.  Moreover 
all  did  not  partake  of  the  fishes  ;  comp.  John  6  :  11.  Mark's  mention 
of  the  division  of  the  fishes  is  another  evidence  of  the  exactness  so 
characteristic  of  this  Gospel. 

Ver.  42.  And  were  filled.  Philip  had  said  that  200  pennyworth 
of  bread  would  only  give  each  a  little,  but  now  all  had  received 
enough. 

Ver.  43.  Among  the  many  peculiarities  of  the  various  accounts   of 

this  miracle  and  the   similar  one   (Matt.  15:  32-39;    Mark  8 :  1-9), 

none  are  more  remarkable  than  the  variety  of  expressions  used  to  tell 

of  what  was  gathered  by  the  disciples.     Among  the  six  accounts  no 

6 


82  MARK  VI.  [G :  44,  45. 

44  ketfuls,  and  also  of  the  fishes.  And  they  that  ate  the 
loaves  were  five  thousand  men. 

45  And  straightway  he  constrained  his  disciples  to 
enter  into  the  boat,  and  to  go  before  him  unto  the 
other  side  to  Bethsaida,  while  he  himself  sendeth  the 

two  are  precisely  alike.  The  Revised  Version  reproduces  in  part  the 
variety  of  form.— And  they  took  up  broken  pieces.  The  pieces 
they  distributed,  not  the  refuse. — Twelve  basketfuls,  lit,,  'the 
fulnesses  of  twelve  baskets.'  The  word  for  *  baskets '  is  the  same  in 
all  four  accounts  (comp.  chap,  8  :  8-19,  20).  These  '  baskets '  were 
such  as  travellers  carried  with  them.  They  may  have  belonged  to  the 
disciples,  who  collected  the  broken  pieces.  AVhat  was  gathered  exceeded 
what  was  first  given  out.  Christ  was  no  waster  ;  He  enjoined  (John 
6:  12)  carefulness  and  economy  at  the  close  of  His  most  abundant 
bestowment.  These  fragments  were  probably  for  the  use  of  the  Twelve, 
since  such  miraculous  increase  was  not  the  rule,  but  the  exception. 
This  circumstance  was  designed  to  impress  the  miracle  upon  the  disci- 
ples (comp.  chap.  8 :  19,20). — And  also  of  the  fishes.  This,  as 
well  as  the  conclusion  of  the  previous  statement  (vcr.  41),  is  peculiar 
to  Mark.  What  remained  of  the  fishes  was  probably  included  in  the 
contents  of  the  twelve  baskets,  although  John  seems  to  limit  these  to 
the  fragments  of  the  loaves. 

Ver.  44.  And  they  that  ate  the  loaves,  not,  '  of  the  loaves.' 
Here  also  Mark's  expression  differs  from  that  of  the  other  Evangelists. 
— Five  thousand  men.  The  '  women  and  children  '  (Matthew)  are 
not  mentioned,  though  Mark  is  usually  so  exact.  All  four  accounts 
give  the  number  of  men ;  an  important  point  in  view  of  the  question 
respecting  the  miracle  narrated  in  chap,  8  :  1-9. 

Vers.  45-52.  Jesus  "Walks  upon  the  Sea. — Parallel  passages :  Matt.  14 :  22-33 ;  John 
6:15-21. — Connection.  Immediately  after  the  miraculous  feeding,  the  people  wished 
to  proclaim  Jesus  a  king  and  were  ready  to  take  violent  steps  for  that  purpose  (John  G : 
14, 15).  The  disciples  were  probably  ready  to  join  the  people  in  an  enterprise,  Avhich 
would  fulfil  their  remaining  carnal  expectations  regarding  the  Messiahship  of  their 
Master.  Hence  our  Lord  dismissed  them,  sending  them  where  they  would  feel  their 
need  of  His  presence.  Matthew  and  John  narrate  this  occurrence,  but  the  attempt  of 
Peter  is  mentioned  only  by  the  former  (Matt.  14 :  29-31). 

Ver.  45.  Constrained  his  disciples.  See  above. — To  go  before 
him  unto  the  other  side  to  Bethsaida.  The  prepositions  used 
are  difiFerent,  and  it  is  not  necessarily  implied  that  Bethsaida  '  was  on 
the  other  side.'  In  the  only  other  case  where  Mark  uses  this  name 
(chap.  8  :  22),  it  undoubtedly  refers  to  Bethsaida  Julias  on  the  eastern 
shore  of  the  lake.  It  is  most  likely  that  the  same  place  is  meant  here. 
Bethsaida,  the  city  of  Andrew  and  Peter,  is  supposed  to  have  been  on 
the  western  shore,  and  ver.  45  seems  to  poini  to  a  place  across  the 


6:  13-40.]  MARK  YI.  83 

4G  multitude  away.     And  after  lie  had  taken  leave  of 

47  them,  he  departed  into  the  mountain  to  pray.  And 
when  even  was  come,  the  boat  was  in  the  midst  of  the 

48  sea,  and  he  alone  on  the  land.  And  seeing  them  dis- 
tressed in  rowing,  for  the  wind  was  contrary  unto  them, 
about  the  fourth  watch  of  the  night  he  cometh  unto 
them,  walking  on  the  sea ;  and  he  would  have  passed 

49  by  them :  but  they,  when  they  saw  him  walking  on 

lake.  But  the  disciples  ^vere  driven  westward,  across  the  lake,  against 
their  will,  and  this  can  be  best  explained  by  supposing  that  while  the 
ultimate  destination  was  '  the  other  side,'  they  were  to  go  first  to 
Bethsaida  on  the  same  side  and  there  take  up  our  Lord,  after  He  had 
sent  away  the  people.  It  is  not  certain  that  there  was  a  western  Beth- 
saida (see  SchafFs  Bible  Dictionary,  and  comp.  Matt.  12:  21).  The 
view  suggested  accords  best  with  all  the  details  as  given  by  the  three 
Evangelists. — While  he  himself  sendeth  the  multitude  aw^ay. 
They  were  in  an  excited  condition  (see  above  and  John  6:  15)  ;  hence 
great  prudence,  perhaps  an  exercise  of  some  constraining  poAver,wa3 
necessary. 

Ver.  46.  After  he  had  taken  leave  of  them,  i.e.,  the  multi- 
tude. This  detail  is  peculiar  to  Mark.  The  A.  V.  renders  the  two 
Greek  phrases   (ver.  45  and  here)   in  the  same  way. 

Yer,  47.  And  when  even  was  come.  The  second  evening 
(comp.  Matt.  14:  15  with  ver.  35). — The  boat  was  in  the  midst 
of  the  sea.  When  Jesus  came  to  them,  they  were  '  about  twenty-five 
or  thirty  furlongs'  from  shore  (John  6:  9),  i.  e.,  about  the  middle  of 
the  lake,  driven  out  by  an  easterly  wind,  while  they  attempted  to  reach 
Bethsaida  which  was  in  a  northerly  direction. 

Yer.  48.  Distressed  in  rowing.  Lit.,  *  tormented.' — The  wind 
was  contrary,  etc.  It  had  arisen  after  they  started,  John  6:  18. 
They  must  have  been  thus  engaged  for  some  time,  since  it  was  not 
until  about  the  fourth  watch  of  the  night  (three  to  six  in  the 
morning)  that  our  Lord  appeared.  Their  danger  had  lasted  nearly  all 
night.  Deliverance  is  often  long  delayed,  but  while  the  Master  prayed, 
the  disciples  could  not  be  lost. — "Would  have  passed  by  them. 
Mentioned  by  Mark  only.  This  was  to  try  them.  It  seems  best  to 
suppose,  not  that  both  were  going  in  the  same  direction,  but  that  their 
courses  crossed,  and  that,  seeing  Him  go  on  His  path  over  the  sea, 
they  were  affected  as  ver.  49  describes.  This  too  will  best  account  for 
Peter's  loss  of  courage  in  the  boisterous  (contrary)  wind.  See  Matt. 
14:  30.  Lange  thinks  that  this  passing  on  was,  as  it  were,  to  show 
them  the  way,  to  show  that  they  need  no  longer  toil  to  meet  Him  at 
eastern  Bethsaida,  but  might  pass  directly  over. 

Ver.  49.  Supposed  that  it  was  an  apparition.     An  unreal 


84  MARK  VI.  [6:  50-53. 

the  sea,  supposed  that  it  was  an  apparition,  and  cried 
50  out :  for  they  all  saw  him,  and  were  troabled.     But  he 

straiglitway  spake  with  them,  aud  saith  uuto  them.  Be 
61  of  good  cheer  :  it  is  I ;  be  not  afraid.     And  he  went 

up  unto  them  into  the  boat ;  and  the  wind  ceased :  and 

52  they  were  sore  amazed  in  themselves ;  for  they  under- 
stood not  concerning  the  loaves,  but  their  heart  was 
hardened. 

53  And  when  they  had  ^crossed  over,  they  came  to  the 

1  Or,  crossed  over  to  the  land,  theij  canic  unto  Gennesaret 

appearance  of  a  real  person.  The  word  ia  not  that  usually  rendered 
'spirit.' — And  cried  out.  All  three  Evangelists  recognize  this 
superstitious  fear.  As  Matthew  and  Mark  here  discriminate  between 
*  an  apparition  '  and  a  real  bodily  appearance  of  our  Lord,  they  cannot 
mean  the  former  when  they  write  of  the  j-ecurrecdon  of  Christ. 

Ver.  50.  For  they  all  saw  him  and  T7ere  troubled.  A  proof 
that  this  story  was  not  due  to  the  ovcr-her,tcd  imagination  of  a  few  of 
them. — Be  of  good  cheer  :  it  is  I.  An  assurance,  through  a  living 
voice,  of  His  bodily  presence. — Be  not  afraid.  The  presence  of 
Christ  always  brings  Avitli  it  this  cheering  injunction.  At  this  point 
occurred  the  attempt  of  Peter  to  walk  upon  the  sea. 

Ver.  51.  And  he  went  up  unto  them  into  the  boat.  John 
(6:  21)  speaks  of  the  boat  being  immediately  'at  the  land  whither 
they  went.'  This  was  on  the  western  side  of  tlie  lake,  and  we  may 
either  suppose  that  the  wind  during  the  night  had  driven  them  near 
that  shore,  or  accept  another  miracle. — Were  sore  amazed  in 
themselves.  That  their  amazement  was  not  altogether  praiseworthy 
appears  from  ver.  52.  The  longer  reading  folloAved  in  the  A.  V.  seems 
to  have  arisen  from  an  attempt  to  explain  the  connection  of  the  two 
verses.  Matthew's  account  (14:33)  emphasizes  another  side  of  the 
effect :  '  And  they  that  were  in  the  boat  worshipped  Him,  saying.  Of  a 
truth  thou  art  the  Son  of  God.' 

Ver,  52.  For  they  understood  not  concerning  the  loaves, 
lit.,  '  on  the  loaves.'  *  There  was  no  intelligent  comprehension /ow?z(iec? 
on  the  miracle  of  the  loaves.  They  did  not  from  the  miracle  they  had 
seen,  infer  the  power  of  the  Lord  over  nature'  (Alford).— But  their 
heart  was  hardened.  'Had  been  hardened'  is  equally  near  the 
meaning.  Not  in  the  sense  in  which  we  now  use  these  terms,  but 
rather  suggesting  slowness  of  intellect.  Yet  there  is  a  tone  of  censure 
in  the  verse.  This  state  of  mind  was,  in  keeping  with  their  character 
as  portrayed  throughout  the  Gospels,  and  true  to  human  nature. 

Vers.  53-56.  Jesus  heals  in  the  Land  of  Gennesaret.— Parallel  passages:  Matt. 
H;  34-36;  comp.  John  6:  24-25.    Mark's  account  gives  fuller  details  of  tha  healing 


6:  54^56.]  MARK  VT. 


5i  land  unto  Gennesaret,  and  moored  to  the  shore.  And 
when  they  were  come  out  of  the  boat,  straightway  the 

55  people  knew  him,  and  ran  round  about  that  whole  region, 
and  began  to  carry  about  on  their  beds  those  that  were 

56  sick,  where  they  heard  he  was.  And  wheresoever 
he  entered,  into  villages,  or  into  cities,  or  into  the 
country,  they  laid  the  sick  in  the  marketplaces,  and 
besought  him  that  they  might  touch  if  it  were  but  the 
border  of  his  garment :  and  as  many  as  touched  ^  him 
were  made  whole. 

1  Or,  it. 

•work  in  Gennesaret.     John  introduces  other  incidents  and  an  important   discourse 
uttered  to  those  who  sought  our  Lord. 

Yer.  53.  And  when  they  had  crossed  over.  The  correct 
reading,  which  is  more  exactly  rendered  in  the  margin,  strengthens 
the  view  that  there  was  no  miraculous  sailing,  since  it  distinguishes 
the  passing  over  to  the  land,  and  the  coming  to  Gennesaret.  The 
natural  course  of  things  is  further  apparent  from  the  last  phrase  : 
moored  to  the  shore,  or,  simply  'moored  there,'  i.  e.,  came  to 
anchor,  or,  made  fast,  possibly  ran  the  boat  on  shore,  although  there 
is  nothing  in  the  original  answering  to  the  phrase :  '  to  the  shore.' 
'  Gennesaret'  was  a  fe'rtile  district,  with  a  mild  climate,  on  the  western 
shore  of  the  lake  (also  exiled  the  Lake  of  Gennesaret).  It  was  about 
four  miles  long  and  half  as  broad.  Capernaum  was  at  its  northern 
end,  near  Khan  Minyeh.  but  according  to  others  further  north  at  Tell 
Hum  (see  SchafF's  Bible   Diet.,  Capernaum). 

Ver.  5i.  Ran  round  alDout  that  whole  region.  Several 
minor  corrections  in  the  Greek  text  are  indicated  in  this  rendering. 
It  is  evident  that  the  people  of  the  unknown  place  where  they  landed 
are  referred  to.  Matthew  says  :  '  they  sent  unto  all  that  region  round 
about.'  —  To  carry  about  in  their  beds.  Some  carried  to  one  place, 
others  to  another,  as  they  heard  where  our  Lord  was  ;  some  may  have 
been  carried  from  place  to  place  after  Him,  but  it  is  not  meant  that 
this  was  generally  necessary. 

Ver.  56.  Wheresoever  he  entered.  This  implies  that  a. jour- 
ney of  some  kind  followed.— Into  the  country,  lit.,  'fields.' — Mar- 
ket-place?; here  with  a  wide  sense. — This  description  may  refer  to 
a  period  of  some  length,  and  indicates  the  great  number  of  miracles 
performed  by  our  Lord.  The  passover  was  at  hand  (.John  6  :  4). — If 
it  were  but  the  border  of  his  garment.  In  that  very  region  a 
woman  had  been  thus  healed  in  the  presence  of  a  crowd  (chap.  5  >  25- 
3-t),  so  that  these  people  were  not  superstitions,  but  had  strong  faith. 
As  our  Lord  was  only  passing  through,  a  greater  number  could  be 
healed  in  this  way.     Christ's  miracles  were  always  performed  so  as  to 


86  MARK  VII.  [7:  1,2. 

7:  1     And  there  are  gathered  together  unto   him  the 
Pharisees,  and  certain  of  the  scribes,  which  had  come 
2  from  Jerusalem,  and  had  seen  that  some  of  his  disci- 
ples ate  their  bread  with  ^defiled,  that  is,  unwashen 

1  Or,  common. 

show  a  connection  between  Himself  and  the  person  cured,  even  though 
it  were  so  slight  a  one  as  this  touch.  It  is  this  fact  which  gives  the 
permanent  spiritual  significance  to  the  simple  statement :  aud  as 
many  as  touched  him  -were  made  whole,  a  significance  not 
diminished  by  referring  to  the  touch  (as  is  done  in  the  margin)  to  the 
*  border  of  his  garment.' 

Chap.  VII :  1-23.  Discourse  in  regard  to  Eating  with  Unwashen  Hands.— Paral- 
lel passage :  Matt.  15 :  1-20.  The  history  of  the  last  year  of  our  Lord's  ministry  begins 
here.  The  discourse  at  Capernaum  (John  6 :  22-7 1;,  respecting  the  manna  from  heaven, 
followed  the  feeding  of  the  five  thousand.  The  passover,  which  was  nigh  at  hand 
(John  6 :  4),  was  not  attended  by  our  Lord  (John  7 :  1).  The  larger  half  of  each  Gospel 
is  devoted  to  this  'year  of  conflict,'  the  story  of  which  here  begins  with  an  account  of 
a  covert  attack  on  our  Lord.  Certain  scribes  from  Jerusalem  (chap.  3 :  22)  some  time 
before  had  openly  opposed  Him.  Then  they  expressed  a  blasphemously  hostile  opinion 
respecting  the  miracles  of  our  Lord;  now  these  remonstrate  against  the  conduct  of  His 
disciples.  The  opposition  now,  though  apparently  less  bitter,  was  really  more  danger- 
ous. The  interview  with  the  Pharisees  (vers.  1-13)  shows  that  it  is  characteristic  of 
sticklers  for  the  external  customs  and  ceremonies  of  religion  (Pharisees  in  all  ages)  to 
be  intolerant  about  little  and  belittling  questions,  to  be  inconsistent,  unrighteous 
(even  according  to  their  own  standard),  and  hypocritical.  This  ever-recurring  mistake 
of  making  religion  consist  in  '  moat  and  drink,'  is  further  rebuked  in  the  saying  to 
the  multitude  (vers.  14,  15),  while  the  exposition  of  the  'parable'  shows  the  nature  of 
real  defilement.  Moral  purity  or  impurity  is  from  the  heart,  not  from  the  food,  still 
less  from  the  observance  or  neglect  of  the  ceremonial  '  washing '  of  the  hands  before 
eating  bread.  On  this  point  the  Lord's  words  (ver.  18)  are  still  applicable :  '  Are  ye  so 
without  understanding  also  ?'  Mark  introduces  several  independent  details :  the  fact 
that  the  opposers  came  from  Jerusalem  (ver.  1),  the  explanation  of  the  Jewish  wash- 
ings (vers.  3,  4) ;  but  he  omits  the  remarks  to  the  disciples  about  the  Pharisees  taking 
offence  (Matt.  15 :  12-14). 

Ver.  1.  And  there  are  gathered  together  unto  him.  Against 
Him,  as  we  see. — The  Pharisees,  etc.  A  party  of  the  Pharisees, 
including  certain  scribes. — Which  had  come  from  Jerusalem. 

They  had  recently  come,  apparently  with  a  hostile  purpose.  It  is 
possible,  but  not  probable,  that  this  was  a  formal  deputation  from  the 
Sanhedrim      *  Had  come '  refers  to  the  entire  party. 

Ver.  2.  And  had  seen.  On  some  recent  occasion.  They  gathered 
unto  Him,  because  they  'had  seen'  this  (lit.,  'having  seen;'  but  the 
pluperfect  is  required  in  English).  The  close  connection  with  ver.  1 
was  overlooked  by  the  transcribers,  and  '  they  found  fault '  inserted 
to  complete  the  sentence. — That  some  of  his  disciples  ate  their 


7:  3,  4.]  MARK  VII.  87 

3  hands.  For  the  Pharisees,  and  all  the  Jews, .  except 
they  wash  their  hands  diligently,  eat  not,  holding  the 

4  tradition  of  the  elders :  and  when  they  come  from  the 
marketplace,  except  they  ^  wash  themselves,  they  eat 
not :  and  many  other  things  there  be,  which  they  have 
received  to  hold,  ^washings  of  cups,  and  pots,  and 

1  Or,  up  to  the  elbow,  Gr.  with  the  fist.  2  lathe  (Amer.  Com.),  Gr.  baptize.    Some 

ancient  authorities  read  sprinkle  themselves.        3  Qx.  baptisings, 

bread.  'This  incident  naturally  brings  to  view  the  constant  and 
intrusive  surveillance  to  which  our  Lord  and  His  disciples  were  sub- 
jected' (.1.  A.  Alexander,!. — Defiled,  or,  'common.'  Comp.  Acts  10: 
14,  15. — That  is,  unwashen  hands.  This  explanation  shows  that 
the  Gospel  was  written  for  Gentile  readers. 

Yer.  3.  All  the  Jews.  Pharisaism  had  the  upper  hand. — Dili- 
gently, lit.,  'with  the  fist.'  The  two  interpretations  now  most  gene- 
rally adopted  are:  (1)  Actually  'with  the  fist,'  as  a  peculiar  ceremony 
on  such  occasions.  '  Probably  it  was  part  of  the  rite,  that  the  washing 
hand  was  shut ;  because  it  might  have  been  thought  that  the  open 
hand  engaged  in  washing  would  make  the  other  unclean,  or  be  made 
unclean  by  it,  after  having  itself  been  washed'  (Lange).  (2)  'Dili- 
gently,' thoroughly,  in  accordance  with  a  Hebrew  expression,  which 
uses  the  fist  as  meaning  strength.  But  Mark  is  giving  an  explanation 
to  Gentile  readers,  and  he  would  hardly  use  a  Hebrew  expression. 
'Up  to  the  elbow'  is  an  interpretation,  not  a  translation.  The  literal 
sense  is  the  correct  one ;  but  it  conveys  no  meaning  to  the  ordinary 
reader  without  a  long  explanation.  The  main  point  is,  that  the  cere- 
mony was  formal. 

Yer.  4.  And  from  the  market.  It  is  doubtful  whether  this  means : 
when  they  come  from  the  market,  or,  what  comes  from  the  market.  "We 
prefer  the  former  (see  below). — Except  they  bathe  (so  the  Amer. 
Com.,  to  indicate  that  this  is  not  the  same  word  as  that  used  in  ver.  3), 
lit.,  'baptize;'  according  to  another  reading,  'sprinkle  themselves.' 
The  original  means,  either  baptize  themselves,  or,  for  themselves.  The 
former  is  the  more  obvious  sense.  In  either  case,  it  was  a  religious 
ceremony. — Washings,  or,  'baptisms,'  i.  e.,  ceremonial,  religious 
washings.  The  passage  clearly  proves  the  wider  usage  of  the  terms 
'baptism'  and  'baptize'  in  Hellenistic  Greek,  whether  by  immersion, 
or  pouring,  or  sprinkling.  Christianity  does  not  prescribe  any  par- 
ticular mode  as  essential.  Disputes  about  the  form  of  baptism  savor 
much  of  what  our  Lord  is  rebuking  in  the  discourse  which  follows. — 
Cups.  Drinking  vessels. — Pots.  The  word  here  used  is  derived 
from  the  Latin,  meaning  a  vessel  holding  the  sixth  part  of  a  larger 
one.  It  was  probably  wooden,  holding  about  a  pint  and  a  half. — 
Brasen  vessels.  Earthen  ones  were  broken  when  defiled  (Lev. 
15:  12). — 'Couches,'  not  'tables,'  is  the  meaning  of  the  word  which 


88  MARK  VII.  [7i  5,  6. 

5  bra38U  vessels^.  And  the  Pharisees  and  the  scribes 
ask  him,  Why  walk  not  thy  disciples  according  to  the 
tradition  of  the  elders,  but  eat  their  bread  with  ^de- 

6  filed  hands  ?  And  he  said  unto  them,  Well  did  Isaiah 
prophesy  of  you  hypocrites,  as  it  is  written, 

This  people  honoureth  me  with  their  lips, 
But  their  heart  is  far  from  me. 

1  Many  ancient  authorities  add  and  couches.  2  Or,  common. 

is  found  here  in  many  autboritie?  (see  foot  note),  the  couches  oa 
which  persons  then  reclined  at  meals.  All  these  things  were  ceremo- 
nially washed,  or  baptized,  in  case  of  defilement.  Ordinary  washing 
for  cleanliness  is  not  referred  t3.  It  is  probable  that  the  Pharisees 
multiplied  the  occasions  of  defilement,  as  they  had  done  the  articles 
which  could  bs  defile  1,  but  it  is  scarcely  possible  that  these  baptisms 
took  place  before  or  after  every  meal.  These  usages  were  based  on 
Lev.  12-15,  but  the  main  authority  for  the-n  was  not  derived  from  this 
source,  as  is  evident  from  the  language  of  the  Pharisees  (ver.  5)  and  of 
our  Lord  (vers.  8,  9). 

Ver,  5.  Why  "walk  not  thy  disciples.  In  reality  a  cautious 
and  artfal  attack  upon  our  Lord  Himself.— The  tradition  of  the 
elders.  Certain  rules  handed  down  by  word  of  mouth  from  Moses 
and  the  fathers  of  the  nation  (comp.  Gal.  1 :  11).  'Elders'  refers  to 
the  authors,  not  the  upholders,  of  these  traditional  customs.  *  The 
Jews  attached  greater  value  to  tradition  than  even  to  the  Avritten  law, 
appealing  in  support  of  it  to  Dent.  4:  14;  17:  10.  More  especially 
did  they  pay  respect  to  the  traditionary  injunction  of  washing  the 
hands  before  meals,  to  which  it  was  thought  Lev.  15:  11  referred' 
(Meyer). — But  eat  their  bread  with  defiled  hands.  See  vers. 
3,  4.  '  Rabbi  Akiba,  being  iiuprisoned,  and  having  water  scarcely 
sufficient  to  sustain  life  given  him,  preferred  dying  of  thirst  to  eating 
without  washing  his  hands'  (Alford).  Our  Lord  opposes,  not  the 
custoioi,  but  the  authority  of  this  tradition,  which  was  assumed  by  the 
Pharisees.     Notice  the  belittling  influence  of  legalism. 

Ver.  6.  This  citation  is  placed  in  a  different  position  by  Matthew, 
but  the  sense  is  precisely  the  same. — Well  did  Isaiah  prophesy 
of  you  hypocrites  (Is.  29:  13).  'Well,'  {.  e.,  aptly.  Our  Lord 
assumes  that  the  prophecy  properly  referred  to  the  .Jewish  people  then, 
while  He  does  not  imply  that  this  was  its  exclusive  or  even  original 
application.  The  word  'hypocrites'  had  not  quite  so  strong  a  sense 
then  as  now.  It  included  those  self-deceived. — Their  heart  is  far 
from  me.  In  the  Hebrew  :  *  Their  heart  they  have  removed  far  from 
me.'  Applicable  fii'st  to  the  contemporaries  of  Isaiah,  but  descriptive 
of  the  unbelieving  Jews  in  all  ages,  and,  as  our  Lord  declares,  pecu- 
culiarly  '  apt '  at  that  time. 


7:  7-11.]  MARK  YII.  89 

7  But  in  vain  do  they  worship  me, 

Teaching  as  their  doctrines  the  precepts  of  men. 

8  Ye  leave  the  commandment  of  God,  and  hold  fast  the 

9  tradition  of  men.     And  he  said  unto  them.  Full  well 
do  ye  reject  the  commandment  of  God,  that  ye  may 

10  keep  your  tradition.     For  Moses  said.  Honour  thy 
father  and  thy  mother  ;  and,  he  that  speaketh  evil  of 

11  father  or  mother,  let  him  ^  die  the  death :  but  ye  say, 

1  Or,  surely  die. 

Yer.  7.  In  vain.  This  phrase  (only  implied  in  the  original  pas- 
sage in  Isaiah)  refers  to  the  emptiness  of  such  worship.  It  is  both 
groundless  [  without  true  principle ;  and  /rwiY/fs*  (without  proper  results ). 
The  Hebrew  means  literally  :  '  their  fearing  of  me  has  become  a  precept 
of  men,  a  thing  taught.'  The  Greek  here  might  be  rendered  more  ex- 
actly :  '  teaching  as  teachings  precepts  of  men.'  A  rebuke  of  such  reli- 
gion as  rests  only  on  human  authority.  In  this  case,  as  applied  to  tlie 
Pharisees,  it  shows  that  such  religion  becomes  contrary  to  God's  com- 
mandments, and  \\Quc&  positively  false. 

Yer.  8.  Ye  leave  the  commandment  of  God,  etc.  'Let  go' 
would  form  a  more  exact  contrast  to  *  hold  fast.'  This  verse  is  pecu- 
liar to  Mark,  'setting  forth  their  drpreciating  oi  God's  command  in 
comparison  with  human  tradition,  before  their  absolute  violation  of  that 
command  in  vers.  10,  11'  (Alford). — Tradition  of  men.  'Men' 
as  in  contrast  to  '  God,'  implying  that  the  'elders'  (ver.  5)  had  no 
other  than  human  authority. — The  rest  of  the  verse  is  to  be  omitted, 
according  to  the  best  authorities. 

Yer.  0.  Full  -well.  Ironical ;  the  same  word  as  in  ver.  6. — Your 
tradition.  The  tradition  of  the  elders  was  that  of  'men,'  and  they 
had  made  it  theirs,  living  by  it,  contrary  to  the  laws  of  God.  'At  the 
bottom  of  all  rigorous  enforcement  of  traditional  observances  there  is 
an  unconscious,  or  half-conscious,  repugnance  to  submit  perfectly  to  the 
law  of  God'  (Lange). 

Yer.  10.  For  Moses  said.  Matthew:  'For  God  said,'  assuming 
that  God  spoke  through  Moses  in  the  law  (Exod.  20 :  12).  The  pre- 
cepts cited  are  apt,  since  the  Pharisees  upheld  tradition  as  delivered 
by  the  '  flithers.' — He  that  speaketh  evil,  etc.  Exod.  21 :  17. 
Our  Lord  quotes,  not  the  promise  in  the  Decalogue,  but  the  penalty 
given  elsewhere.  Comp.  chap.  9 :  30,  which  shows  that  '  curseth  '  is 
too  strong  a  term  — Die  the  death.  In  the  original  Hebrew  :  '  dying 
he  shall  die  ;'  in  the  original  Greek  of  this  passage :  '  let  him  end  with 
death,'  both  equivalent  to  :  'he  shall  surely  die;'  this  penalty  is.to  be 
inflicted  upon  him. 

Yer.  11.  But  ye  say.  God  (through  Moses)  said  one  thing,  'ye 
say '  another,  and  though  you  quote  tradition,  it  has  only  your  own 


MARK  Yll.  [7  :  12-15. 


If  a  man  shall  say  to  his  father  or  his  mother,  That 
wherewith  thou  mightest  have  been  profited  by  me  is 

12  Corban,  that  is  to  say,  Given  to  God ;  ye  no  longer 
suffer  him  to  do  aught  for  his  father  or  his  mother ; 

13  making  void  the  word  of  God  by  your  tradition,  which 
ye  have  delivered :  and  many  such  like  things  ye  do. 

14  And  he  called  to  him  the  multitude   again,  and  said 

15  unto  them.  Hear  me  all  of  you,  and  understand :  there 
is  nothing  from  without  the  man,  that  going  into  him 

authority. — That  wherewith  thou  mightest,  etc.  The  Rabbins 
taught,  that,  by  saying  Corban  of  his  possessions,  a  man  was  absolved 
from  the  duty  of  caring  for  his  parents,  yet  the  brief  expression  was 
not  considered  sufficient  to  bind  the  party  to  devote  his  property  to 
religious  uses.  The  Hebrew  word  used,  is  translated  by  the  Evangelist 
into  Greek  for  his  Greek  readers.  Both  mean  a  gift  to  God.  The 
term  '  Corban '  seems  to  have  included  all  kinds  of  offerings,  though 
some  think  it  was  applied,  in  the  time  of  Christ  only  to  oflFerings  with- 
out a  sacrifice.  The  Rev.  Ver.  makes  this  difficult  passage  more  in- 
telligible. The  correct  text  makes  it  unnecessary  to  supply  '  he  shall 
be  free.'     The  construction  in  Matthew  is  still  more  difficult. 

Yer.  12.  Ye  no  longer  suffer  him,  etc.  .  Not  necessarily  that 
they  actively  foi'bade  it,  but  their  teachings  virtually  permitted  him  to 
neglect  his  father  and  mother  altogether.  This  is  the  comment  of  our 
Lord,  not  the  language  of  the  Pharisees.     Comp.  Matt.  15  :  6. 

Ver.  13.  Making  void,  not  merely  transgressing,  but  rejecting, 
the  word  of  God.  Modern  Pharisaism  does  the  same.  Church 
tradition  leads  to  dogmas  which  deny  God's  direct  commands.  Its  up- 
holders persecute,  not  only  for  infractions  of  their  interpretations  of 
God's  laws,  but  for  disregard  of  precepts  of  their  own  making.  Or  at 
least,  they  constantly  break  Christ's  law  of  love,  through  zeal  for  ex- 
ternal things  about  which  Christ  gave  no  express  command. — By  your 
tradition,  which  ye  have  delivered.  Peculiar  to  Mark.  They 
made  void  God's  word  themselves,  and  by  handing  down  these  tradi- 
tions would  make  others  do  the  same.  The  last  clause  of  ver.  8,  was 
probably  taken  from  this  verse. 

Ver.  14.  And  he  called  to  him  the  multitude  again. 
*  Again  '  (which  the  best  authorities  read,  instead  of  '  all ')  implies  that 
during  this  questioning  the  croAvd  was  not  so  closely  about  Him  as 
usual,  but  it  does  not  follow  that  He  had  been  judicially  examined  in 
the  synagogue. — Hear  me  all  of  you.  'All '  is  peculiar  to  Mark. 
— And  understand.  He  turns  to  the  people,  as  if  to  say,  these 
hypocrites,  though  the  zealous  expounders  of  the  law,  cannot  under- 
stand its  real  sense. 

Ver.  15. .  There  is  nothing,  etc.  In  the  remainder  of  the  para- 
graph (and  in  the  parallel  passage)  a  number  of  verbs  of  motion  are 


7 :  16-19.]  MARK  VII.  91 

16  can  defile  him :  but  the  things  which  proceed  out  of 

17  the  man  are  those  that  defile  the  man.^  And  when  he 
was  entered  into  the  house  from   the  multitude,  his 

18  disciples  asked  of  him  the  parable.  And  he  saith 
unto  them,  Are  ye  so  without  understanding  also  ? 
Perceive  ye   not,  that  whatsoever  from  without  goeth 

19  into  the  man,  it  cannot  defile  him ;  because  it  goeth  not 
into  his  heart,  but  into  his  belly,  and  goeth  out  into 
the  draught  ?     This  he  said,  making  all  meats  clean. 

1  Many  ancient  authorities  insert  ver.  16  If  any  man  hath  ears  to  hear,  let  him  hear. 

used,  the  exact  force  of  which  is  reproduced  in  the  Revised  Version. — 
Can  defile  the  man,  i.  e.,  make  him  common,  impure  or  profane. 
The  Mosaic  law,  by  a  variety  of  ceremonial  regulations,  made  external 
distinctions  to  teach  the  importance  of  moral  purity.  This  purpose  had 
been  lost  sight  of,  and  the  external  regulation  not  only  made  the  main 
matter,  but  so  extended  it  that  ceremonial  impurity  was  considered 
worse  than  moral  impurity.  Our  Lord  opposes  only  this  perversion  of 
the  Mosaic  law.  Pharisees  in  all  ages  have  exalted  the  sign  and  symbol 
at  the  expense  of  the  reality. 

Ver.  16  is  not  found  in  some  of  the  best  early  manuscripts.  The 
words  were  a  common  close  to  instruction  difficult  to  understand,  and 
would  easily  creep  into  the  text. 

Ver,  17.  Into  the  house.  The  remarks  about  the  Pharisees 
(Matt.  15  :  12-11)  were  uttered  first,  then  his  disciples  (' Peter,' 
Matthew)  asked  of  him  the  parable.  If  Peter  was  Mark's  in- 
formant, there  is  modesty  in  this  variation.  The  declaration  in  ver. 
15,  was  a  '  hard  saying'  to  those  who  were  born  Jews,  and  hence  Peter 
might  have  called  it  a  '  parable,'  especially  as  our  Lord  had  so  often 
taught  the  deeper  truths  in  that  form.  Or  the  disciples,  with  their 
Jewish  education,  might  have  thought :  this  saying  to  which  the  Phari- 
sees so  much  object  (Matt.  15  :  12)  is  riot  to  be  taken  literally,  it  must 
be  a  parable.     The  censure  of  the  next  verse  favors  this  explanation. 

Ver.  18.  Are  ye  so,  in  this  way,  as  indicated  by  the  question, 
■without  understanding  also,  as  well  as  the  multitude  (ver.  14). 
— Perceive  ye  not  ?  The  truth  affirmed  was  one  easy  to  be  per- 
ceived by  the  spiritually  minded. 

Ver.  19.  Because  it  entereth  not  into  his  heart.  The  thought 
of  the  verse  is  that  food  affects  the  body  not  the  heart,  that  the  moral 
and  spiritual  state  of  man  is  not  dependent  on  the  food  or  drink  he 
uses,  much  less  on  certain  ceremonial  observances  in  regard  to  these 
things. — Into  the  draught, '  drain '  or  '  privy.' — Making  all  meats 
clean.  Mark  inserts  this  new  detail.  The  clause  may  be  joined  with 
*  draught;'  it  then  refers  to  the  purifying  process,  which  takes  place 
in  the  impure  matter  coming  from  the  body.     God  having  thus  pro- 


92  MARK  Til.  [7 :  20-23. 

20  And  he  said,  That  which  proceedeth  out  of  the  man, 

21  that  defileth  the  man.     For  from  within,  out  of  the 

22  heart  of  men,  ^evil  thoughts  proceed,  fornications, 
thefts,  murders,  adulteries,  covetings,  wickednesses, 
deceit,  lasciviousness,  an  evil  eye,  railing,  pride,  fool- 

23  ishness :  all  these  evil  things  proceed  from  w^ithin,  and 
defile  the  man. 

1  Gr.  thoughts  that  are  evil. 


vided  for  a  purifying  (physical)  process,  how  absurd  to  make  the 
spiritual  condition  depend  on  food,  especially  upon  certain  ceremonies 
connected  "with  it.  A  gi-ammatical  difficulty,  however,  attends  this 
view.  Many  therefore  consider  this  an  explanation  of  the  Evangelist 
=  This  he  said ;  making  all  meats  clean.  This  view  is  very  old,  but 
open  to  grave  objections.  The  variation  in  readings  is  against  it,  there 
is  no  similar  instance  of  interpretation  in  Mark's  Gospel,  and  it  gives 
an  unusual  sense  to  the  word  '  purify,'  or,  '  make  clean.'  But  it  has 
been  accepted  in  the  Revised  Version. 

Ter.  20.  Expresses  in  another  form  the  same  thought,  indicating 
plainly  that  the  heart  is  unaffected  by  what  goes  into  the  mouth,  while 
what  comes  out  of  the  mouth  indicates  what  is  in  the  heart. 

Ver.  21.  For  from  within,  out  of  the  heart  of  men.  This 
represents,  even  more  emphatically  than  the  form  preserved  by  Mat- 
thew, that  the  heart  of  man  is  *  the  laboratory  aud  fountain-head  of 
all  that  is  good  and  bad  in  the  inner  life  of  man,'  hence  his  responsi- 
bility, etc.  That  the  body  is  the  seat  of  sin  is  here  denied.  Both 
materialism  and  asceticism  are  opposed.  Mark's  catalogue  of  sins  is 
fuller  than  that  of  Matthew.  Here,  as  there,  the  plural  seems  to  indi- 
cate that  the  sins  are  common  and  notorious. 

Ver,  22.  Covetings,  lit.,  '  covetousness,'  grasping,  greedy  desires, 
with  the  attending  peculiarities. — Wickednesses.  '  Malignities  ;' 
evil  dispositions. — Deceit.  Fraud,  as  distinguished  from  actual  thell. 
— Lasciviousness.  Sensual  excess. — An  evil  eye.  A  figure  for 
envy. — Blasphemy.  Proud  and  spiteful  anger,  manifesting  itself  ia 
abusive  language  against  God. — Pride.  Self  exaltation,  leading  to 
arrogance  towards  God  and  man. — Foolishness.  Senselessness, 
unreasoning  folly,  in  thought,  as  well  as  in  the  words  and  acts  which 
result.  A  fearful  catalogue,  true  to  nature  still.  How  well  our  Lord, 
the  purest  of  the  pure,  knew  the  depths  of  iniquity  from  which  He 
would  save  sinful  men  ! 

Ver.  28.  All  these  evil  things  proceed,  &c.  An  emphatic 
re-statement,  after  the  dreary  catalogue  of  sins.  Ceremonial  impurity 
is  insignificant  compared  with  moral  impurity.  Yet  Christians  now 
are  as  slow  to  learn  this  as  the  disciples  were. 


7 :  24-26.]  MARK  VII.  93 

24  And  from  thence  he  arose,  and  went  away  into  the 
borders  of  Tyre  ^and  Sidon.  And  he  entered  into  a 
house,  and  would  have  no  man  know  it :  and  he  could 

25  not  be  hid.  But  straightway  a  woman,  whose  little 
daughter  had  an  unclean  spirit,  having  iieard  of  him, 

20  came  and  fell  down  at  his  feet.  Xow  the  woman  was 
a  ^  Greek,  a  Syrophoenician  by  race.  And  she  besought 
him  that  he  would  cast  forth  the  ^  devil  out  of  her 

1  Some  ancient  authorities  omit  and  Sidon,  2  Or,  Gentile.  3  Gr.  demon. 

Vers  24-30.  The  Visit  to  the  borders  of  Tyre  and  Sidox  ;  the  Meeting  with 
THE  Steophenician  Woman.— Parallel  passage:  Matt.  15:  21-28.  This  visit  of  our 
Lord  to  Gentile  regions  immediately  followed  the  attack  from  the  Pharisees.  (Comp. 
the  course  of  Paul ;  Acts  13 :  46.)  The  interview  with  the  heathen  woman  is  striking 
and  prophetic.  The  Jews  reject  the  blessing;  the  Gentiles  seek  it  with  longing  desire. 
The  heatlien  worll  hadbe?n  prepar.^d  for  Him  who  was  'a  light  to  lighten  the  Gen- 
tiles.' The  incident  was  timely.  Tt  preparsd  the  Apostles  for  their  univer.-al  mission, 
and  also  for  the  prophecy  (chap.  8 :  31)  of  His  death  at  Jerusalem.  Tliey  must  see 
the  faith  of  the  Gentiles,  before  they  could  Isarn  the  faithlessness  of  the  Jews. 

Ver.  24.  And  from  thence.  Probably  Capernaum,  though  the 
locality  is  nowhere  specified. — Went  away.  Matthew :  '  withdrew,' 
to  avoid  the  Pharisees. — The  borders  of  Tyre  and  Sidcn.  Some 
ancient  authorities  omit  '  and  Sidon/  probably  to  avoid  a  diflSculty  in 
ver.  31.  He  may  not  have  passed  much  beyond  the  frontier.  Pheni- 
cia,  here  named  from  its  chief  cities,  was  north  of  upper  Galilee,  and 
inhabited  by  Gentiles.  The  Jewish  world  was  closing  against  our 
Lord;  the  Gentile  world  was  not  yet  open. — Entered  into  a  bouse. 
To  avoid  notice.— And  he  could  not  be  hid.  From  the  desire  of 
the  mother  who  came.  She  entere  1  the  house,  and  afterwards  followed 
Ilim  in  the  way.  Some,  hoAvever,  supposo  that  the  first  entreatj-  (Matt. 
15:  22)  took  place  outside  the  house  and  the  final  entreaty  within  it, 
so  t!iat  '  He  could  not  be  hid,'  because  she  pressed  in.  Ihe  heathen 
mother  found  Him  :  she  was  a  type  of  the  longing,  suffering  Gentile 
world. 

Ver.  25.  Whose  little  daughter,  as  in  chap  5  :  23,  the  only 
places  where  the  Greek  word  occurs. — Had  an  unclean  spiiit. 
Such  possession  was.  therefore,  not  confined  to  Jews. — Having  heard 
of  him,  came.  Probably  into  the  house.  — Pell  at  bis  feet.  In 
her  final  entreaty  also  she  'worshipped  Him'  (Matt.  15:  25). 

Ver.  26.  A  Greek,  i.  e.,  a  Gentile  in  religion.  -Syrophoenician 
by  race,  such  a  nation  no  longer  existed.  There  were  Plienicians  at 
Cirthage  in  Libya  (Africa),  as  well  as  in  Syria.  The  Phenicians  were 
Canaanites  by  extraction  (comp.  Matt.  15:22). — She  besought 
him.     Here  occurred  all  the  details  given  in  Matt.  15 :  23-25  :  the 


94  MARK  VII.  [7:  27-30. 

27  daughter.  And  he  said  unto  her,  Let  the  children 
first  be  filled :  for  it  is  not  meet  to  take  the  children's 

28  ^  bread  and  cast  it  to  the  dogs.  But  she  answered  and 
saith  unto  him,  Yea,  Lord :  even  the  dogs  under  the 

29  table  eat  of  the  children's  crumbs.  And  he  said  unto 
her.  For  this  saying  go  thy  way  ;  the  ^  devil  is  gone 

30  out  of  thy  daughter.  And  she  went  away  unto  her 
house,  and  found  the  child  laid  upon  the  bed,  and  the 
^  devil  gone  out. 

1  Or,  loaf.  2  Gr,  demon. 

silence  of  the  Lord ;  the  request  of  the  disciples,  to  get  rid  of  her  ;  the 
answer  to  them,  and  her  second  and  more  urgent  request. 

Ver.  27.  Let  the  children  first  be  filled.  '  This  important 
addition  in  Mark  sets  forth  the  whole  ground  on  which  the  present 
refusal  rested.  The  Jews  were  first  to  have  the  gospel  offered  to  them 
for  their  acceptance  or  rejection  ;  it  was  not  yet  time  for  the  Gentiles' 
(Alford). — It  is  not  meet.  The  reply  is  not  harsh,  nor  is  it  a  refusal. 
It  calls  forth  the  woman's  faith,  and  convinces  the  disciples  that  it  is 
'proper'  to  bless  this  heathen  woman. — To  take  the  children's 
bread.  All  present  undei-stood  this  as  referring  to  the  blessing  pro- 
vided for  the  Jews. — To  the  dogs,  lit.,  'little  dogs.'  A  reference  to 
the  large  savage  dogs  so  common  in  the  East,  would  be  very  con- 
temptuous ;  household  dogs  are  meant ;  a  sense  the  woman  skilfully 
used. 

Ver.  28.  Yea,  Lord.  She  accepts  the  Lord's  word  and  makes  an 
argument  of  it. — Even,  not,  '  yet,'  the  dogs.  Not  as  one  of  the 
children  ;  but  as  a  humble  dependent,  she  asks  only  what  falls  to  such  ; 
the  crumbs.  Possibly  a  reference  to  the  pieces  of  bread  on  which, 
according  to  the  ancient  usage,  the  hands  were  wiped ;  but  the  usual 
sense  is  more  natural.  The  woman  had  been  earnest  in  gaining  a  heai-- 
ing  at  all.  Her  answer  shows  a  quickness  of  mind,  approaching  wit, 
humility  also,  joined  with  true  wisdom;  in  her  persevering  faith  she 
saw  the  mind  of  Christ  even  in  the  seemingly  repulsive  figure. 

Ver.  29.  For  this  saying.  As  an  evidence  of  her /az^A.  Matthew: 
'great  is  thy  ftiith.' — The  devil  (demon)  is  gone  out.  As  He 
spoke,  the  miracle  was  performed  (Matt.  15:  28). 

Ver.  30.  And  she  went  away  unto  her  house.  This  sketch  of 
her  return  is  peculiar  to  Mark.  She  had  obeyed  the  command :  '  Go 
thy  way.' — Laid,  or,  'thrown,'  upon  the  bed.  Just  as  the  demon 
left  her,  but  in  a  quiet  condition,  which  was  the  evidence  that  the 
demon  had  gone.  The  correct  order  favors  this  view.  The  exhaustion 
was  natural,  and  a  sign  of  complete  dispossession. — As  in  the  case  of 
the  Gentile  centurion,  this  cure  was  performed  at  a  distance.  The 
intermediate  link  in  both  cases  was  strong  faith  combined  with  affec- 


7 :  31-33.]  MARK  VII.  95 

31  And  again  he  went  out  from  the  borders  of  Tyre, 
and    came  through    Sidon  unto    the    sea  of  Gahlee, 

32  through  the  midst  of  the  borders  of  Decapolis.  And 
they  bring  unto  him  one  that  was  deaf,  and  had  an 
impediment  in  his  speech;  and  they  beseech  him  to 

33  lay  his  hand  upon  him.  And  he  took  him  aside  from 
the  multitude  privately,  and  put  his  fingers  into  his 

tion  for  the  person  healed.     A  hint  is   thus   given  in  regard  to  inter- 
cessory prayer. 

Vers.  31-37.  The  Miracles  of  Healixg  in  Decapolis. — Parallel  passage:  Matt.  15: 
29-30.    The  miracle  here  narrated  in  detail  is  peculiar  to  Mark  and  of  special  interest. 

Ver.  31.  And  came  through  Sidon.  Xot  the  city,  but  the 
district  thus  termed.  The  course  was  first  northward,  then  eastward, 
then  southward  or  southwestward,  through  the  midst  of  the  bor- 
ders of  Decapolis.  This  refers  to  the  northern  part  of  the  Decapolis 
at  the  foot  of  the  Lebanon  range.  Passing  through  this  He  reached  the 
mountainous  (and  solitary)  district  on  the  eastern  shore  of  the  sea  of 
Galilee.  In  making  this  circuit,  our  Lord  was  seeking  needed  retire- 
ment. Matthew  (15  :  29-30)  tells  of  His  going  up  into  the  mountain 
and  adds  :  '  And  there  came  unto  him  great  multitudes,  having  with 
them  the  lame,  blind,  dumb,  maimed,  and  many  others,  and  they  cast 
them  down  at  his  feet ;  and  he  healed  them.'  Even  here  '  He  could 
not  be  hid.' 

Yer.  32.  Had  an  impediment  in  his  speech.  Lit.,  'hardly 
speaking.'  It  is  more  probable  that  he  was  'deaf  and  duml)'  than  a 
*  stammerer,'  etc.  Deafness  usually  causes  dumbness.  An  actual  and 
separate  defect  in  the  vocal  organs  is,  however,  suggested  by  both  the 
form  here  used  and  the  mode  of  healing.  This  man  was  not  possessed, 
as  many  thus  afflicted  were.  Possession  and  such  diseases  and  deformi- 
ties are  to  be  distinguished ;  the  more  so,  since  Mark  is  specially  apt 
to  tell  of  our  Lord's  power  over  unclean  spirits. — To  lay  his  hand 
upon  him.     They  thought  this  Avas  necessary. 

Ver.  33.  Took  him  aside  from  the  multitude  privately 
(or,  '  by  himself).  This  may  have  been  in  consequence  of  some  pecu- 
liarity in  the  man  himself,  or  in  the  spectators.  The  people  of  that 
district  were  probably  rude  and  more  or  less  under  heathen  influence. 
The  peculiar  manner  of  the  miracle  was  not  occasioned  by  the  difficulty 
of  the  case.  The  design  seems  to  have  been,  still  to  connect  the  mira- 
culous effect  with  His  own  person,  yet  to  show  that  He  was  not  bound 
to  one  mode.  It  is  not  necessary  to  find  a  symbolical  meaning  in  each 
act. — And  he  spat  and  touched  his  tongue.  Probably  moisten- 
ing His  finger  with  saliva.  He  touched  his  tongue.  The  two  parts 
affected  by  disease  were  touched,  to  show  that  our  Lord  could  choose 
His  own  mode.     We  may,  however,  regard  the  miracle  as  a  literal  ful- 


MARK  VIT.  [7:  34-37. 


34  ears,  and  he  spat,  and  touched  his  tongue ;  and  looking 
up  to  heaven,  he  sighed,  and  saith  unto  him,  Ephpha- 

l5  tha,  that  is.  Be  opened.  And  his  ears  were  opened, 
and  the  bond  of  his  ton_i>;ue  Avas  loosed,  and  he  spake 

30  plain.  And  he  charged  them  that  they  should  tell  no 
man  :  but  the  more  he  charged  them,  so  much  the  more 

37  a  great  deal  they  published  it.  And  they  were  be}'ond 
measure  astonished,  saying,  He  hath  done  all  things 
well :  he  maketh  even  the  deaf  to  hear,  and  the  dumb 
to  speak. 

filment  of  Is.  35:  5:  'Then  shall  the  ears  of  the  deaf  be  unstopped/ 
etc. 

Ver.  34.  And  looking  up  to  heaven.  In  jf^roycr,  perhaps  to 
shoAV  Hi?  connection  with  God  the  Father  in  heaven,  over  against  the 
magical  influences  which  may  have  been  assumed  by  the  people  of  that 
district;  perhaps  to  affect  the  deaf  and  dumb  man,  who  could  perceive 
this. — He  sighed.  In  sympathy,  alwnys  felt,  but  here  expressed; 
perhaps  also  in  distress  at  the  ignorance  and  superstition  He  would 
overcome. — Ephphatha.  The  precise  word  used,  translated  into 
Greek  by  ]Mark,  meaning  be  opened  (thoroughly)  It  is  closely 
related  to  the  Hebrew  word  used  in  Is.  35 :  5.  The  command  was  ad- 
dressed to  the  man,  as  shut  up  from  the  world  by  the  defect  of  these 
two  senses. 

Ver.  35.  The  bond  of  his  tongue,  the  impediment,  whatever 
it  was,  -was  loosed,  was  removed.  And  he  spake  (^more  exactly: 
'was  speaking')  plain,  (or,  'rightly  ').  It  is  not  necessarily  implied 
that  he  was  able  to  speak  in  soma  way  before  the  cure  '  Mark  shows, 
in  his  account  of  the  miracles,  a  preference  for  those  healings,  in  which 
the  gradual  process  of  the  cure,  as  connected  with  the  instrument  and 
the  development  of  it,  is  vividly  presented'    (Lange). 

Ver.  36.  Charged  them.  etc.  The  prohibition  was  mainly  to 
prevent  excessive  zeal  among  these  mountaineers.  As  usual,  the  com- 
mand to  be  silent  was  not  obeyed.  It  often  seems  harder  to  make  men 
keep  silence  than  to  make  the  dumb  to  speak. 

Ver.  37.  Beyond  measure.  Their  excessive  zeal  was  equalled 
Dy  their  excessive  astonishment. — He  hath  done  all  things  well. 
Perhaps  an  allusion  to  Gen.  1  :  31  ;  the  same  Power  and  Beneficence 
were  manifested  in  His  healing  as  in  God's  work  of  creation. — The 
dumb  to  speak.  This  favors  the  view  that  the  cured  man  was  en- 
tirely speechless.  The  whole  verse  intimates  that  this  was  but  one  of 
many  miracles.  Matthew  adds  :  '  and  they  glorified  the  God  of  Israel.' 
They  were,  however,  not  heathen,  but  .lews.  Yet  living  on  the  borders, 
they  seem  to  have  been  affected  by  heathen  nations,  and  half  recognized 
other  gods. 


8:  1-5.]  MARK  VIII.  97 

8:1     In  those  days,  when  there  was  again  a  great  mul- 
titude, and  they  had  nothing  to  eat,  he  called  unto 

2  him  his  disciples,  and  saith  unto  them,  I  have  com- 
passion on  the  multitude,  because  they  continue  with 

3  me  now  three  days,  and  have  nothing  to  eat :  and  if  I 
send  them  away  fasting  to  their  home,  they  w411  faint 
in  the  way;  and   some  of  them   are  come    from  far. 

4  And  his  disciples  answered  him,  Whence  shall  one  be 
able  to  fill  these  men  with   ^  bread  here  in  a  desert 

5  place  ?     And  he  asked  them.  How  many  loaves  have 

1  Gr.  loaves. 

Chap.  Vm :  1-10.  The  Feeding  of  the  Four  Thousasd. — Parallel  passage :  Matt. 
15:  32 -oO.  T113  two  Evangelists  (3Iattlie\v  and  3Iark)  here  show  unusual  agreement, 
thus  inJicating  the  greater  improbability  that  this  is  another  account  of  the  miracle 
narrated  in  chap.  G :  30^W .  The  circumstances  of  the  two  miracles  differ  in  many 
wajs :  as  to  the  number  fed,  the  amount  of  provision  present,  the  fragments  gathered, 
even  the  kind  of  baskets  used,  a  different  word  being  found  here,  and  also  in  the 
question  of  our  Lord  about  the  two  miracles  (3Iatt.  IG:  9, 10;  chap.  8 :  19,  20). 

Ver.  1 .  In  those  days.  Indefinite  ;  but  the  interval  between  this 
and  the  last  miracle  must  have  been  very  brief. — He  called  unto 
him  his  disciples.  Our  Lord  Himself  takes  the  first  step  (comp. 
chap.  6:  35).  This  case  was  more  urgent ;  the  crawl  was  not  com- 
posed of  those  on  the  way  to  the  passover,  and  had  been  three  days 
with  Him. 

Ver.  2.  Three  days.  The  third  day  was  passing ;  so  they  were 
hungry  and  destitute  of  provisions,  but  not  yet  in  actual  distress. 

Ver.  3.  Faint  in  the  way,  i.  e.,  because  exhausted  from  the  want 
of  food  on  their  way  home  in  that  mountainous  region. — And  some 
of  them  are  come  from  far.  Peculiar  to  Mark.  The  Lord's  com- 
passion was  called  out  by  their  physical  want,  which,  however,  resulted 
from  their  desire  to  be  near  Ilim. 

Ver.  4.  Whence  shall  one  be  able  to  fill  ?  The  long  fast 
woull  call  for  plentiful  provision.  The  question  may  seem  strange 
after  the  miraculous  feeding  of  the  five  thousand.  But  it  was  not  so 
strange  as  their  subsequent  reasoning  about  the  leaven  of  the  Pharisees 
(vei-3.  15-21).  Our  own  forgetfulness  and  unbelief  should  make  us 
wonder  less  at  the  '  little  faith'  of  the  disciples.  In  the  previous  case 
the  disciples  emphasized  the  amount  of  bread  ('two  hundred  penny- 
worth'); in  this,  the  fact  that  they  are  in  a  desert  place.  The 
place  was  certainly  mountainous,  and  probably  sterile  (comp.  ver.'Gl. 

Ver.  5.    How  many  loaves  have  ye  ?     In  the  other  case  a  lad 
had  the  provisions  ;  here  the  disciples  themselves.     The  loaves  were 
seven  in  this  case,  five  in  the  other. 
7 


MARK  VIII.  [8  :  6-10. 


6  ye  ?  And  they  said,  Seven.  And  he  commandeth  the 
multitude  to  sit  down  on  the  ground :  and  he  took  the 
seven  loaves,  and  having  given  thanks,  he  brake,  and 

.  gave  to  his  disciples,  to  set  before  them ;  and  they  set 

7  them  before  the  multitude.  And  they  had  a  few 
small  fishes :  and  having  blessed  them,  he  commanded 

8  to  set  these  also  before  them.  And  they  did  eat,  and 
were  filled :  and  they  took  up,  of  broken  pieces  that 

9  remained  over,  seven  baskets.     And  they  were  about 
10  four  thousand  ;  and  he  sent  them  away.    And  straight- 
way he  entered  into  the  boat  with  his  disciples,  and 
came  into  the  parts  of  Dalmanutha. 

Ver.  6.  And  he  commandeth,  etc.  In  the  other  case  the  disci- 
ples arranged  the  multitude  (Luke  9:  14;  John  6:  10). — On  the 
ground,  not,  *  upon  the  green  grass '  (chap.  6  :  39^) ;  the  region  was 
probably  barren. 

Ver.  7.  A  few  small  fishes.  The  number  is  unknown.  Mark 
speaks  of  them  separately.  The  language  intimates  that  they  were 
separately  blessed  and  distributed. — Having  blessed.  A  different 
word  from  that  used  in  ver.  6.  The  distinction  is  slight,  however: 
this  one  implying  praise,  and  the  other  thanksgiving.  The  Revised 
Version  brings  out  with  exactness  the  minor  variations  of  the  various 
accounts  of  the  two  miracles.  The  mode  of  distribution  (and  the  mi- 
racle itself)  was  precisely  the  same. 

Ver.  8.  And  "were  filled.  The  same  word  as  in  the  doubting 
question  of  the  disciples  (ver.  4)  ;  a  correspondence  obscured  in  the  A. 
V. — Of  broken  pieces  that  remained  over,  seven  baskets. 
Comp.  with  chap.  6  :  43  ;  in  that  case  the  baskets  were  'twelve'  in 
number.  The  word  rendered  'baskets'  is  a  different  one  (probably 
larger  ones  are  meant),  and  the  same  difference  is  observed  in  vers.  19, 
20,  and  in  Matt.  16 :  9,  10. 

Ver.  9.  Four  thousand,  instead  of  '  five  thousand.'  In  this  case 
the  material  miracle  seems  not  to  have  been  so  great,  as  respects  the 
number  fed  and  the  fragments  remaining.  All  these  variations,  which 
show  no  gradation  between  the  miracles,  and  betray  no  special  design, 
prove  that  the  Evangelists  give  true  accounts  of  two  distinct  miracles. 

Ver.  10.  Into  the  boat.  Probably  one  awaiting  Him. — With 
his  disciples.  Implied,  but  not  stated,  in  the  account  of  Matthew. 
— Into  the  parts  of  Dalmanutha.  Matthew:  Magadan  faccording 
to  the  correct  reading  ;  Magdala,  A.  V.).  The  site  of  Magdala  (Maga- 
dan), now  called  3Iadschel  ('  Migdol,'  Josh.  19:  38),  is  north  of  Tibe- 
rias and  directly  east  of  Cana,  on  the  western  shore  of  the  lake,  since 
the  next  voyage  (chap.  8:13;  Matt.  10  :  5)  was  across  the  lake  to  the 


8:11,12.]  MAUK  Vm.  99 

11  And  the  Pharisees  came  forth,  and  began  to  ques- 
tion with  him,  seeking  from  him  a  sign  from  heaven, 

12  tempting  him.  And  he  sighed  deeply  in  his  spirit, 
and  saith.  Why  doth  this  generation  seek  a  sign? 
verily  I  say  unto  you.  There  shall  no  sign  be  given 

eastern  side.  The  theory  which  places  the  site  on  the  south-eastern 
shore  of  the  lake  is  altogether  unsupported,  and  makes  of  these  jour- 
neys of  our  Lord  an  aimless  wandering.  Our  Lord,  pursued  by  the 
hostility  of  the  Jews  and  seeking  retirement,  seems  to  have  landed  at 
an  obscure  locality  between  the  two  neighboring  places  named  by  the 
two  Evangelists. 

Vers.  11-13.  The  Pharisees  Demand  a  Sign.— Parallel  passage :  Matt.  16 :  1-4. 
In  consequence  of  the  opposition  of  Pharisees  and  scribes  from  Jerusalem  (chap.  7  : 
l-2o),  our  Lord  had  withdrawn  to  heathen  and  onfrequented  regions.  On  His  return, 
He  lands  at  a  retired  locality  in  Galilee ;  the  Pharisees  seek  Him,  tempting  Him  again. 
He  then  withdraws  to  the  eastern  side  of  the  sea  (ver.  13),  not  far  from  Bethsaida  (ver. 
22).  The  connection  of  events  shows  the  reason  for  these  repeated  voyages,  which 
seem  purposeless  to  many  readers.  Galilee  being  almost  completely  closed  to  Him,  it 
was  time  for  the  decided  confessions  and  revelations  (ver.  27 — 9 :  1)  which  follows.  In 
the  account  of  this  meeting  with  the  Pharisees,  Matthew  is  much  fuller. 

Ver.  11.  And  the  Pharisees.  Matthew  adds:  'with  the  Sad- 
ducees'  ;  but  the  former  were  the  leaders  on  this  occasion  when,  as  so 
often,  extremes  of  error  combined  from  hatred  of  the  truth. — Came 
forth.  This  implies  spying  hostility.  He  had  landed  at  some  retired 
locality  (see  on  ver.  10),  but  their  opposition  speedily  found  him,  since 
they  began,  at  once,  to  question  "with  him.  These  details  are 
peculiar  to  Mark. — A  sign  from  heaven.  This  had  been  done 
before  (comp.  Matt.  12:  38),  It  was  the  common  belief  that  visible 
signs  from  heaven  would  attend  the  Advent  of  the  Messiah.  Their 
request  implied  that  the  many  mighty  works  He  had  already  wrought 
were  not  of  heavenly  origin.  '  The  Jcavs  require  a  sign'  (1  Cor.  1 :  22) ; 
formalism  and  self-righteousness  tend  to  superstition. — Tempting 
(or,  '  trying ' )  him,  putting  Him  to  the  proof.  But  He  never  responded 
to  doubt  and  disbelief ;  only  to  faith.  To  accede  to  their  wish,  would 
foster  their  carnal  hopes. 

Ver.  12.  And  he  sighed  deeply  in  his  spirit.  This  sigh,  or 
groan,  came  from  His  heart,  showing  how  deeply  He  felt  the  opposi- 
tion He  encountered.  They  showed  more  decided  enmity,  but  the 
plain  prediction  of  His  death  which  so  soon  followed  (ver.  31),  shows 
that  He  knew  the  crisis  was  approaching.  ('The  sign  of  the  prophet 
Jonah,'  Matt.  16  :  4,  points  in  the  same  way.)  It  may  have  been  a  Sign 
of  His  entering,  though  with  human  pang,  upon  the  appointed  path 
of  tribulation.  But  the  sigh  was  mainly  for  these  who  would  reject  the 
atoning  sorrows   they   were   the   instruments   in    producing. — This 


100  MARK  VIII.  [8 :  13-16. 

13  unto  this  generation.     And  he  left  them,  and  again 
entering  into  the  boat  departed  to  the  other  side. 

14  And  they  forgot  to  take  bread;  and  they  had  not  in 

15  the  boat  with  tliem   more  than  one  loaf.       And  he 
charged  them,  saying,  Take  heed,  beware  of  the  leaven 

16  of  the  Pharisees  and  the  leaven  of  Herod.      And  they 
reasoned  one  with  another,  ^  saying,  ^  We  have  no  bread. 

1  Some  ancient  authorities  read  because  they  had  no  bread. 
2  Or,  It  is  because  we  have  no  bread. 

generation.     A  term  of  rebuke;  comp.  Matt.  16 :  4 :   'An  evil  and 
adulterous  generation  seeketh  after  a  sign.' 

Ver.  13.  This  presents  more  distinctly  than  the  parallel  in  Matthew 
the  immediate  departure  in  the  waiting  boat. — To  the  other  side. 
He  returned  to  Galilee  but  once  again,  and  then  as  quietly  as  possible 
(chap.  9:  30,  etc.). 

Vers.  14^21.  The  Discourse  about  Leaven.— Parallel  passage:  Matt.  16:  5-12. 
The  unbelief  and  ignorance  of  the  Twelve  are  frankly  set  forth  in  both  accounts. 

Ver.  14.  Forgot  to  t3ke  bread.  Both  accounts  suggest  that 
the  neglect  occurred  after  they  landed. — In  the  boat  with  them 
more  than  one  loaf.  The  conversation,  therefore,  did  not  take 
place  in  the  boat.  When  they  landed  (Matthew), they  forgot  to  supply 
themselves  with  provisions  for  their  land  journey,  although  they  had 
brought  but  one  loaf  with  them  in  the  boat.  No  stock  of  provisions 
was  needed  for  the  short  voyage. 

Ver.  15.  The  leaven  of  the  Pharisees.  '  Leaven  ;'  figure  for 
a  permeating  spiritual  influence,  generally  an  evil  one  (comp.  however 
Matt.  13  :  33).  Their  want  of  bread  made  the  illustration  apt.  They 
were  now  Avithdrawing,  both  bodily  and  spiritually,  from  the  Jews  ; 
hence  there  is  probably  a  reference  to  Exod.  12:  15-17;  comp.  1  Cor. 
5  :  7. — The  leaven  of  Herod.  Matthew:  '  of  the  Sadducees.'  Herod 
was  not  a  professed  Sadducee,  but  our  Lord  was  warning  against  what 
all  these  had  in  common.  On  the  alliance  of  the  Pharisees  and  the 
Herodians,  see  on  chap.  3  :  6.  The  one  common  characteristic  of  the 
Pharisees,  Sadducees,  and  Herodians  was  '  hypocrisy  '  (see  Matt.  16  : 
12),  the  last  named  party  coquetting  with  the  other  two  as  politicians 
do,  and  of  course  acting  hypocritically. 

Ver.  16.  The  sense  of  this  verse  is  clear,  but  the  form  varies  in  the 
early  authorities  ;  see  the  margin  of  the  Revised  Version. — And  they 
reasoned  -with  one  another.  Matthew:  'among  themselves.'  In 
their  own  hearts  and  then  with  each  other  ;  not  in  dispute,  but  in 
earnest  conversation. — We  have  no  bread.  An  unspiritual  but 
not  altogether  unreasonable  thought.  As  Jews  they  would  naturally 
think  about  not  eating  bread  with  these  sects ;  but  this  would  imply 
separation   from  the  whole  nation,  and  separate  provision  for  their 


8:17-22.]  MARK  Ylir.  101 

17  And  Jesus  perceiving  it  saith  unto  them,  Why  reason 
ye,  because  ye  have  no  bread  ?  do  ye  not  yet  perceive, 
neither  understand  ?  have  ye  your  heart  hardened  ? 

18  Having  eyes,  see  ye  not?  and  having  ears,  hear  ye  not  ? 

19  and  do  ye  not  remember  ?  AVhen  I  brake  the  live 
loaves  among  the  five  thousand,  how  many  ^baskets 
full  of  broken  pieces  took  ye  up  ?    They  say. unto  him, 

20  Twelve.  And  when  the  seven  among  the  four 
thousand,  how  many  ^basketfuls  of  broken  pieces  took 

21  ye  up  ?  And  they  say  unto  him.  Seven.  And  he 
said  unto  them.  Do  ye  not  yet  understand  ? 

22  And  they  come  unto  Bethsaida.  And  they  bring 
to  him  a  blind  man,  and  beseech  him  to  touch  him. 

1  Basket  in  ver.  19  and  20  represents  different  Greek  words. 

wants,  which  they  had  forgotten.      General  anxiety  about  worldly 
things  would  follow. 

Ver.  17.  And  Jesus  perceiving  it  saith.  This  rendering 
avoids  the  incorrect  notion,  that  He  took  some  time  to  discover  it. 
The  reproofs  here  given  are  somewhat  fuller  than  in  the  parallel  pas- 
sage. After  such  miracles  their  cares  were  unbelieving.  Besides 
want  of  faith,  they  had  shown  great  want  of  perception. 

Ver.  18.  Many  authorities  join  the  last  clause  of  ver.  18  with  ver. 
19. 

Ver.  19.  When  I  brake,  etc.  Comp.  chap.  6:  30-44.— Twelve. 
Mark  alone  presents  the  answer  of  the  disciples. 

Ver.  20.  Baskets.  A  different  word  in  the  original  from  that 
used  in  ver.  18,  but  the  same  one  we  find  in  the  account  of  the  miracle 
(chap.  8:  1-10).  This  difference  incidentally  confirms  the  truthfulness 
of  the  account. 

Ver.  21.  Do  ye  not  yet  understand,  i,  e.,  after  these  miracles. 
The  recent  instruction  ,'chap.  7  :  15-19)  that  eating  did  not  defile  a 
man,  should  have  prevented  the  surmise  about  not  eating  bread  with 
the  Pharisees  and  Sadducees ;  the  miracles  should  have  shown  them 
that  lack  of  earthly  bread  was  not  referred  to.  Mark  stops  with  this 
brief  question,  because  in  writing  for  Gentile  readers  his  main  design 
was  to  show  the  condition  of  the  Twelve.  But  the  whole  conversation 
warns  against  false  '  teaching  "(]Matt.  16  :  12).  Principles,  tendencies, 
'teachings,'  are  most  permeating,  and  if  evil,  most  dangerous.  To 
those  who  after  all  the  lessons  of  history,  and  of  experience,  fail  to  see 
this,  we  may  apply  the  words  of  our  Lord :  '  Do  ye  not  yet  under- 
stand V 

Vers.  22-26.  The  Healing  of  the  Blind  Man  at  Bethsaida.— Peculiar  to  Mark. 
Thia  miracle  is  of  peculiar  interest,  as  exhibiting  a  gradxial  cure.    In  this  case,  as  in 


102  MARK  VIII.  [8 :  23-25. 

23  And  he  took  hold  of  the  blind  man  by  the  hand,  and 
brought  him  out  of  the  village;  and  when  he  had 
spit  on  his  eyes,  and  laid  his  hands  upon  him,  he  asked 

24  him,  Seest  thou  aught  ?  And  he  looked  up,  and  said, 
I    see   men ;    for    I   behold    them  as    trees,   walking. 

25  Then  again  he  laid  his  hands  upon  his  eyes ;  and  he 
looked  steadfastly,  and  was  restored,  and  saw  all  things 

the  last  miracle  (chap.  7:  32-36),  there  was  a  suggestion  from  the  people  as  to  the 
mode  of  healing,  a  separation  from  the  crowd,  a  different  mode  from  that  suggested, 
including  the  application  of  saliva.  The  place  was  undoubtedly  Bethsaida  Julias  on 
the  eastern  side  of  the  lake.  It  is  probable  that  there  was  no  other  Bethsaida  (see  on 
chap.  6:  47).  Moreover,  the  next  occurrence  took  place  in  the  neighborhood  of  Caesarea 
Philippi  (ver.  27),  in  journeying  toward  which  they  would  not  pass  near  the  supposed 
site  of  western  Bethsaida. 

Ver.  22,  And  they  come  (so  the  best  authorities  read)  to  Beth- 
saida. They  had  not  landed  there,  but  probably  stopped  there  to 
procure  provisions.  Our  Lord  did  not  intend  to  remain  there  ;  He 
was  seeking  retirement,  to  prepare  His  disciples  for  the  future. — To 
him.  The  correct  order  is  restored  in  the  Bev.  Ver. — A  blind  man. 
Probably  not  born  blind.  See  on  ver.  24. — To  touch  him,  as  though 
the  touch  was  necessary  to  heal  him. 

Ver.  23.  Brought  him  out  of  the  village.  A  more  decided 
separation  even,  than  in  the  last  case  (chap.  7:  33).  The  reason  may 
have  been  the  unbelief  of  the  place,  since  the  man  was  particularly 
commanded  not  to  go  back  there  (ver.  26).  The  application  of  saliva 
came  first,  then  the  laying  on  of  hands  (which  had  been  requested), 
which  was  repeated  (ver.  25).  Three  successive  acts  instead  of  the 
usual  word  or  touch.— Seest  thou  aught?  The  correct  reading 
gives  this  vivacious  form. 

Ver.  24.  I  see  men  (lit.,  'the  men');  for  I  behold  them  as 
trees,  walking.  The  first  exclamation  is  one  of  joyous  surprise: 
'  I  see  the  men,'  i.  e.,  the  men  who  were  near,  the  disciples,  and  per- 
haps the  man's  friends.  But  the  cure  was  not  complete,  and,  as  he 
had  been  asked  to  tell  what  and  how  he  saw,  he  adds :  '  because  as 
trees,'  i.  e.,  indistinctly,  '  I  behold  them  '  (the  men,  not  trees,  as  some 
infer  from  the  A.  V.)  'walking.'  Perhaps  his  friends,  or  even  the 
disciples,  were  restlessly  moving  about,  awaiting  the  result.  The 
mention  of  men  and  trees  suggests  that  the  man  had  once  had  his  eye- 
sight. 

Ver.  25.  The  Greek  text  in  this  verse  has  been  altered  by  tran- 
scribers. There  is  general  agreement  among  modern  editors  as  to  the 
correct  readings. — He  looked  steadfastly.  A  single  act  is  here 
indicated  ;  he  made  a  special  effort  in  consequence  of  the  second  lay- 
ing of  hands  upon  him.  But  the  sense  may  be  :  'he  saw  clearly  '  (as 
in  Matt.  7:5);  the  word,  however,  differing  from  that  in  the  last 


8  :  26,  27  J  MARK  VIII.  103 

26  clearly.  And  he  sent  him  away  to  his  home,  saying, 
Do  not  even  enter  into  the  village. 

27  And  Jesus  went  forth,  and  his  disciples,  into  the 
villages  of  Csesarea  Philippi :  and  in  the  way  he  asked 
his  disciples,  saying  unto  them,  \yho  do  men  say  that 

clause. — And  wag  restored,  and  saw  all  things  clearly.     The 

last  clause  represents  a  continued  action.  If  the  previous  clause 
means  :  '  he  saw  clearly,'  this  one  must  refer  to  the  subsequent  condi- 
tion of  the  man.  '  All  things '  is  preferable  to  '  every  man.'  Of  coui'se 
our  Lord  could  have  healed  the  man  with  a  word ;  but  He  was  not 
confiQed  to  one  method.  The  gradual  cure  would  remove  the  notion 
of  magical  influence.  There  may  have  been  something  in  the  man's 
spiritual  condition  which  called  for  this  method  to  develop  his  faith. 
Nor  was  the  mode  without  an  important  lesson  for  the  disciples,  at 
this  juncture.  We  need  not  and  ought  not  to  expect  Christ's  work  of 
grace  to  be  manifested  in  all  cases  through  the  same  experience ;  a 
mistake  which  has  caused  much  distress  among  real  Christians,  and  en- 
couraged hypocrisy.  The  work  of  grace,  though  always  wrought  by 
Christ,  is  often  a  gradual  process,  in  which  other  agencies  are  appa- 
rently involved  ;  a  protest  against  the  notions,  which  look  for  magical 
power  in  sacramental  forms,  or  insist  upon  sudden  illumination  and 
joy  as  a  necessary  accompaniment  of  conversion.  Comp.  the  parable 
(chap.  4 .  36—39 )  peculiar  to  this  Gospel.  The  man  is  not  represented 
as  active  in  curing  himself;  yet  he  follows  Christ,  who  leads  him  by 
the  hand,  looks  up  when  Christ  bids,  and  tells  our  Lord  both  of  the 
cure  and  its  imperfection. 

Ver.  26.  To  his  home.  This  was  not  in  the  village,  but  elsewhere. 
Our  Lord  forbids  his  return  to  the  village.  He  was  now  seeking  re- 
tirement, and  avoiding  publicity,  and  there  may  have  been  some  spe- 
cial reason  why  it  should  not  be  published  there. — The  last  clause  (A. 
V.)  is  omitted,  though  found  in  many  ancient  authorities. 

Vers.  27-9:  1.  The  DiscotrRSE  near  Cjesakea  Philippi. — Parallel  passages:  Matt_ 
16:  13-28 ;  Luke  9 :  18-27. —  Contents.  The  confession  (ver.  29),  and  the  revelation  (ver. 
31),  constitute  an  epoch  in  the  training  of  the  Apostles.  Despite  their  little  faith  and 
want  of  understanding,  they  cling  to  Jesus  as  the  Christ  of  God.  lie  calls  for  a  con- 
fession of  this.  Peter,  the  usual  spokesman,  makes  it.  Then  He  reveals  Ilis  passion 
and  the  sufferings  of  His  people  with  Him  and  for  His  sake.  This  revelation  was  at 
first  rejected,  never  received  by  the  disciples  in  its  full  force  until  it  became  a  fact. 
The  important  statement  regarding  the  foundation  of  His  Church  (recorded  in  Matt. 
16.-  13 j  is  not  as  many  suppose,  the  central  thought.  Neither  Mark  nor  Luke  make 
any  reference  to  it.  The  farmer,  though  probably  deriving  his  information  from  Pet^r, 
omits  in  this  account  the  blessing  bestowed  on  Peter,  and  the  subsequent  i-romUe,  but 
inserts  the  rebuke.  A  significant  fact,  showing  the  humility  of  Peter.  The  reference 
to  the  institution  of  the  Church  as  a  separate  communion,  is  also  wanting.  Hence  the 
Passion  of  Christ  is  the  central  truth,  involving  the  active  and  passive  confession  of  Hia 


104  MARK  VIII.  [8 :  28, 29. 

28  I  am  ?    And  tliey  told  him,  saying,  John  the  Baptist : 
and  others,  Elijah ;  but  others,  One  of  the  prophets. 

29  And  he  asked  them,  But  who  say  ye  that  I  am  ?    Peter 
answereth  and  saith  unto  him.  Thou  art  the  Christ. 

people,  and  not  the  institution  of  the  Church,  much  less  the  primacy  of  Peter.  It  is 
remarkable  that  this  fundamental  confession  of  faith  was  called  forth  by  our  Lord,  not 
in  Galilee  or  Judea,  but  near  Cassarea  Philippi  (Eanias),  a  Koman  settlement  on  the 
extreme  northern  boundary  of  Palestine.  The  hostility  of  the  Jews  had  b:inished  Ilim 
thither,  but  its  ultimate  elTect  would  be  to  banish  them  from  the  Land  of  Promise. 

Ver.  27.  Into  the  villages  of  Caesarea  Philippi.  Retired  locali- 
ties in  the  neigliborhood^  better  adapted  for  private  intercourse.  The 
city  -was  situated  at  the  foot  of  Mount  Ilermon,  and  formerly  bore  the 
name  Faneas.  Philip  the  Tctrarch  beautified  it,  and  called  it  Ctesarea; 
his  name  (Philippi)  being  commonly  added  to  distinguish  it  from 
Cgesareaonthe  sea-coast  ("where  Paul  was  afterwards  imprisoned).  The 
name  was  changed  to  Neronias  by  Agrippa  II.,  but  the  village  which 
now  marks  the  site  is  called  Banias, — In  the  way.  Luke  (9*  IS), 
without  naming  the  locality,  tells  that  He  had  been  '  alone  praying ;' 
an  important  preparation  for  the  important  revelation  which  was  to 
follow.  This  was  not  necessarily  *  in  the  way'  from  Bethsaida  to 
Coesarca  Philippi,  but  may  have  been  during  some  journey  while  in 
those  regions. — Who  do  men  say  that  I  am  ?  The  form  of  Mat- 
thew is  fuller :  '  that  the  Son  of  Man  is  ?'  thus  bringing  the  implied 
thought :  '  I  am  the  Son  of  Man,  the  Messiah.' 

Yer.  28.  They  told  him.  The  people  had  never  been  fully  con- 
vinced that  He  was  the  Messiah,  In  the  presence  of  opposition  they 
only  held  that  He  was  a  remarkable  personage. — John  the  Baptist. 
Herod's  opinion,  see  chap.  G:  1-4-lG. — Elijah.  The  forerunner  of  the 
Messiah. — One  of  the  prophets,  comp.  chap.  6:  15.  Some  really 
believed  that  the  old  prophets  would  reappear  in  another  form 

Ver.  29.  But  "who  say  ye,  etc.  The  question  does  not  imply  that 
they  doubted  His  Messiahship,  but  is  a  demand  for  a  decided  expres- 
sion of  their  belief.  In  the  fuller  account  of  Matthew  the  main 
point  in  Peter's  reply  is  respecting  what  He  was  as  the  Messiah. — 
Peter  answereth; speaking  for  the  others  as  well  as  for  himself. — 
Thou  art  the  Christ,  i.  c,  the  Messiah.  Matthew  adds  :  '  the  Son  of 
the  living  God  ;'  Luke :  '  the  Christ  of  God.'  The  confession  of  Peter 
is  the  germ  of  the  true  and  full  statement  respecting  the  Divine  Human 
Person  of  Christ.  The  germ  itself  was  a  revelation  (Matt.  16:  17), 
and  its  development  was  through  subsequent  revelation  to  the  Apostles. 
The  doctrine  of  Christ's  Person  is  not  the  result  of  human  speculation, 
but  a  truth  revealed  by  the  Father  of  our  Lord  respecting  His  only 
Begotten  Son.  As  at  the  beginning  of  His  ministry  our  Lord  received 
an  attestation  from  man  (John  the  Baptist)  preceding  the  attestation 
of  His  Sonship  from  heaven  (chap.  1 :  11),  so  at  this  turning-point  a 


8 :  30-33.]  MARK  YIII.  105 

30  And  he  charged  them  that  they  should  tell  no  man  of 

31  him.  And  he  began  to  teach  them,  that  the  Son  of  man 
must  suffer  many  things,  and  be  rejected  by  the  elders, 
and  the  chief  priests,  and  the  scribes,  and  be  killed, 

32  and  after  three  days  rise  again.  And  he  spake  the 
saying  openly.     And  Peter  took  him,  and  began  to 

33  rebuke  him.  But  he  turning  about,  and  seeing  his  dis- 
ciples, rebuked  Peter,  and  saith,  Get  thee  behind  me, 
Satan :  for  thou  mindest  not  the  things  of  God,  but 

confession  from  man  precedes  the  renewed  attestation  from  heaven  on 
the  mount  of  Transfiguration  (chap.  9:  7). 

Ver.  30.  That  they  should  tell  no  man.  Until  our  Lord  Him- 
self announced  His  Messiahship  before  the  Sanhedrin  (chap.  14:  62), 
the  Christian  acknowledgment  was  to  be  kept  separate  from  the  carnal 
expectations  of  the  .Jews. 

Vcr.  31.  And  he  began.  The  confession  prepared  them  for  the 
revelation.  We  may  infer  tliat  He  spoke  often  and  familiarly  on  this 
topic,  to  prepare  them  for  their  own  trials,  and  to  impress  upon  them  the 
truth  they  deemed  so  strange.  (Comp.  chaps.  9:  12;  10:  31,  and  the 
parallel  passages  in  Matthew  and  Luke.) — He  must  suffer.  The 
necessity  of  His  sullerings  was  revealed  :  not  in  all  its  bearings,  since 
after  His  resurrection  He  must  still  ask  :  '  Behoved  it  not  the  Christ  to 
suffer,'  etc.  (Luke  24:  20). —  Many  things.  His  sufferings  included 
more  than  the  outward  persecutions. — Ba  rejected  ty  the  elders, 
etc.  These  classes  represented  the  whole  Jewish  nation.  Christ  did 
not  reject  the  covenant  people;  they  rejected  him. — And  be  killed. 
A  startling  announcement  to  the  disciples,  and  yet  Daniel  (9:  26)  and 
Isaiah  [oo  :  4-10)  had  foretold  it.  '  The  cross  '  is  the  necessary  climax 
of  His  sufferings. — After  three  days.  Matthew  r:nd  Luke:  'the 
third  day.'  The  latter  is  the  more  definite  expression  for  the  same 
period. 

Ver.  32.  And  he  spake  tlie  saying  openly.  Not  necessarily 
in  puhlic,  but  rather  without  concealment,  explicitly,  not  indirectly. 
Peculiar  to  Mark. — And  Peter  took  him  Probably  laid  hold  on 
Him  to  interrupt  Him.  Matthew  gives  the  language.  The  explanation, 
*took  by  the  hand,'  for  friendly  entreaty,  is  unwarranted. — And 
began  to  rebuke  him.     He  did  not  proceed  f-\v  in  this  chiding. 

Vcr.  33.  And  seeing  his  disciples.  This  look,  mentioned  by 
Mark  only,  shows  that  Peter  had  not  taken  Him  aside,  but  publicly  in- 
terrupted Him.  Luke  omits  altogether  the  rebuke  of  Peter. — Get 
thee  behind  me,  'avaunt,'  'begone.'  Comp.  Matt,  4:  10,  where 
the  same  words  are  addressed  to  Satan  himself — Satan.  The  mean- 
ing '  adversary  '  is  too  weak.  There  was  a  Satanic  influence  at  work 
in  Peter,  though  he  was  not  conscious  of  it.     *  Has  Satan  come  again  ?' 


106  MARK  VIII.  [8:34,35. 

34  the  things  of  men.  And  he  called  unto  him  the  mul- 
titude with  his  disciples,  and  said  unto  them,  If  any 
man  would  come  after  me,  let  him  deny  himself,  and 

35  take  up  his  cross,  and  follow  me.  For  wdiosoever 
would  save  his  4ife  shall  lose  it;  and  whosoever  shall 
lose  his  4ife  for  my  sake  and  the  gospePs  shall  save 

1  Or,  smd.    Am.  Com.  omit  this  margin. 

The  Apostle  himself  was  no  doubt  startled. — Thou  mindest  net  the 
things  of  God,  i.  e.,  as  represented  by  Christ,  not  regarding  God's 
purpose  in  the  foretold  death. — The  things  of  men,  i.  e.,  he  had 
carnal  views,  expected  the  temporal  exaltation  of  the  Messiah.  Human 
nature  is  here  represented  as  opposed  to  God,  and  under  the  influence 
of  Satan. — A  rebuke  for  all  who  have  a  sentimental  admiration  for  Jesus 
of  Nazareth,  but  stumble  at  the  cross,  which  belongs  to  '  the  things  of 
God.' 

Ver.  34.  Called  unto  him  the  multitude.  The  crowd  was 
never  far  oflF.  What  he  would  now  say  was  of  universal  application. 
He  would  prepare  the  multitude  to  hear  what  He  had  just  revealad  to 
the  Twelve,  and  test  their  willingness  to  follow  Ilim  to  death.  He  thus 
showed  His  wisdom  as  a  Teacher,  m  adapting  the  truth  to  the  audience. 
— If  any  one  would  come  after  me.  A  general  statement,  in- 
volving on  this  occasion  the  question,  will  you  follow  me  even  to  the 
death,  which,  I  have  assured  you,  must  come.  Unlike  worldly  leaders, 
Christ  declares  the  darker  side  of  His  service  ;  He  asks  for  willing  fol- 
lowers. A  religion  of  force  cannot  be  Christ's  religion. — Deny  him- 
self. Let  him  renounce  self  as  the  object  of  supreme  regard ;  this  in- 
volves the  relinquishment  of  all  that  interferes  with  the  higher  object. 
— Take  up  his  cross.  The  person  to  be  crucified  bore  his  own 
cross  ;  the  death  was  a  painful  and  shameful  one.  The  refei-ence  is 
to  readiness  to  endure  for  Christ,  even  death  in  its  worst  form.  It  in- 
cludes of  coui'se  all  minor  forms  of  endurance.  Comp.  Luke  9  :  23, 
where  '  daily '  is  added. — Follow  me.  Here  in  the  path  of  suffering, 
but  also  in  the  path  of  holiness  and  in  the  path  to  gloiy,  as  the  follow- 
ing verses  suggest.     Continuous  action  is  indicated  by  this  verb. 

Ver.  35.  For  ■whosoever  would  save  his  life,  etc.  '  Life '  is 
here  used  in  two  senses ;  otherwise  the  paradoxical  statement  would 
have  no  meaning  at  all.  In  both  clauses  it  means,  in  the  first  instance, 
the  outward,  earthly  life,  with  all  its  pleasures  and  comforts  ;  and  in 
the  second  ('  it ')  the  inward,  spiritual  life,  beginning  here  in  faith,  and 
to  be  perfected  in  heaven.  Life,  worldly,  selfish,  fleshly,  is  ©pposed 
to  life  eternal,  Christian  and  spiritual.  '  The  fear  of  death  subjects  to 
the  bondage  of  death  (Heb.  2  :  15)  ;  while  readiness  to  suffer  a  holy 
death  for  Christ's  sake  opens  up  before  us  true  life.'  It  is  not  said, 
that  we  must  lose  the  one  life  in  order  to  gain  the  other ;  nor  that 
each  one  is  called  to  make  the  sacrifice  literally. — For  my  sake  and 


8:36-38.]  MARK  VIII.  107 

36  it.     For  what  doth  it  profit  a  man,  to  gain  the  whole 

37  world,  and  forfeit  his  ^  life  ?     For  what  should  a  man 

38  give  in  exchange  for  his  ^  life  ?  For  whosoever  shall 
be  ashamed  of  me  and  of  my  words  in  this  adulterous 
and  sinful  generation,  the  Son  of  man  also  shall  be 
ashamed  of  him,  when  he  cometh  in  the  glory  of  his 

1  Or,  soul.    Am.  Com.  omit  this  margin. 

the  gospel's.  The  last  phrase  is  peculiar  to  Mark  (comp.  chap.  10 : 
29).  But  '  for  my  sake'  remains  the  leading  thought :  for  the  sake  of 
the  gospel,  because  it  tells  of  the  personal  Redeemer.  The  meaning 
is  :  Christ  must  be  loved  more  than  life  itself,  or  more  fully  ;  *  he  that 
gains  or  saves  his  earthly  life,  saving  it  by  unfaithfulness,  shall  lose 
his  true  life ;  but  he  that  loses  it  by  faithfulness  to  Christ,  shall  find 
eternal  life.'  The  standard  is  not  too  high.  Salvation  must  consist  in 
an  overcoming  of  selfishness  by  bringing  the  heart  back  to  God.  This 
has  been  done  only  by  Christ,  and  by  His  becoming  supreme  in  the 
heart.  He  gave  His  life /or  us,  and  therefore  asks  us  to  give  our  lives 
for  Him ;  He  gives  His  life  to  us,  so  that  we  can  give  our  lives  both 
to  and /or  Him. 

Ver.  36.  The  peculiar  form  of  this  and  the  next  verse  is  restored  in 
the  Revised  Version.— For  "what  doth  it  profit,  etc.  In  view  of  this 
saving  and  losing. — Forfeit  his  life.  Same  word  as  in  ver.  So.  The 
variation  in  the  A.  V.  is  unfortunate.  The  woi'd  has  the  double  mean- 
ing 'life'  and  'soul.'  But  here  'life'  in  the  higher  sense  is  meant, 
not  '  soul'  in  distinction  from  '  body;'  hence  the  Am.  Com.  object  to 
the  marginal  rendering.  It  is  plainly  implied  that  gaining  the  world 
in  a  selfish  manner  involves  the  loss  of  true  life  ;  tliat  such  a  gain  is 
really  only  an  apparent  gain  of  the  world,  while  the  loss  is  real,  irre- 
parable, irretrievable.  The  usual  inferences,  based  on  the  sense  '  soul,' 
are  true  enough,  but  not  suggested  here. 

Ver.  37.  Life,  same  word  as  in  ver.  35 ;  comp.  Matt.  16  :  25,  26. 
— In  exchange,  lit.,  'as  a  ransom  price.'  The  price  which  the 
earthly-minded  gives  for  the  world  is  his  'life,'  in  the  highest  sense. 
But  after  having  laid  that  down  as  the  price,  what  has  he  as  a  counter 
price  (that  is  the  exact  sense  of  the  Greek  word),  to  buy  the  life  back 
again  ? 

Ver.  38.  For.  The  reason  this  transaction  is  so  unprofitable  is  now 
given. — Shall  be  ashamed  of  me  and  of  my  words.  Disown  me 
and  reject  my  words.  The  two  terms  correspond  with  those  in  ver.  35  ; 
'  for  my  sake  and  the  gospel's."  There  is  a  hint  of  the  same  thought  in 
Matthew's  account  (16  :  27),  and  something  analogous  is  found  in  Matt. 
10  :  33. — In  this  adulterous  and  sinful  generation.  Comp.  Matt. 
12  :  39.  These  words,  peculiar  to  Mark  in  this  connection,  suggest  that 
being  ashamed  of  Christ  is  the  result  of  paying  attention  to  the  verdict 
of  such  a  generation. — The  Son  of  man  (now  lowly,  despised  and 


108  MARK  IX.  [9 :  1. 

9 :  1  Father  with  the  holy  angels.  And  he  said  unto 
them,  Verily  I  say  unto  you,  There  be  some  here  of 
them  that  stand  by,  which  shall  in  no  wise  taste  of 
death,  till  they  see  the  kingdom  of  God  come  with 
power. 

rejected)  also  shall  be  ashamed  (disown  and  reject). — Cometh. 
At  tlie  Second  Advent. — In  the  glory  cf  his  Father.  See  Matt. 
16  :  27.  Luke  is  fuller :  '  In  His  own  glory,  and  the  Father's,  and  of 
the  holy  angels.'  Through  suffering  to  glory.  He  spoke  first  of  His 
own  sorrows,  then  of  Ilis  people's  ;  now  He  predicts  glory  and  triumph  ; 
theirs  also,  because  His.  In  this  second  coming,  afterwards  more  fully 
spoken  of  (chap.  13),  He  shall  appear  as  Judge  of  all,  in  the  glory  of 
God  the  Father,  and  the  attendants  shall  be  holy  angels.  Matthew : 
*IIis  angels  '  Both  a  threatening  and  a  promise,  in  view  of  the  judg- 
ment which  it  involves. 

IX:  1.  And  he  said  unto  them.  The  Revised  Version  does 
away  with  the  unfortunate  effect  of  beginning  a  new  chapter  here. — 
Verily  I  say  unto  you.  Solemn  preface. — There  be  some  here 
ot  them  that  stand  by.  The  Twelve  and  the  people  about  (chap. 
8  :  o4j. — Shall  in  no  -wise  taste  of  death.  Death  is  represented 
under  the  figure  of  a  bitter  cup.  Some  of  those  present  should  be  still 
alive  when  the  event  referred  to  in  the  next  clause  should  take  place, 
though  they  should  afterwards  die. — The  kingdom  of  God  come 
"with  (lit.,  'in')  power.  The  last  clause  is  peculiar  to  Mark  and 
characteristic,  since  he  presents  our  Lord  mainly  in  His  power.  This 
coming  is  probably  distinct  from  that  spoken  of  in  the  preceding  verse. 
(1)  That  was  '  in  the  glory  of  His  Father; '  this,  a  coming  of  the  king- 
dom of  God  'with  power'  (comp.  Luke  9:  27).  (2)  So  definite  a  pre- 
diction of  the  final  coming  is  inconsistent  with  chap.  13  :  32  :  '  But  of 
that  day  and  hour  knoweth  no  one,  ....  neither  the  Son,'  etc.  Nor 
is  it  the  transfiguration,  which  was  a  temporary  revelation,  but  the 
establishment  of  the  new  dispensation,  which  was  the  coming  of  the 
kingdom  of  God  with  power.  The  more  precise  reference  can  scarcely 
be  to  the  coming  of  our  Lord  after  the  resurrection  ;  for  all  of  them 
except  Judas  lived  to  see  that,  and  it  is  implied  that  some  would 
die;  nor  to  the  day  of  Pentecost,  since  this  is  open  to  the  same 
objection.  It  probably  refers  to  the  destruction  of  Jerusalem,  which 
ended  the  old  dispensation.  This  was  a  coming  '  in  power,'  i.  e.,  its 
principal  manifestation  was  an  exhibition  of  poAver.  That  event 
was,  moreover,  of  awful  significance.  In  view  of  the  circumstances, 
the  hostility  of  the  Jews  now  manifest,  the  prediction  that  Jeru- 
salem would  be  the  place  of  His  suflFerings,  the  announcement  of 
His  Church  as  distinguished  from  the  old  economy  to  be  abrogated  fully 
in  the  ruin  of  that  city,  it  seems  likely  that  if  one  event  be  referred  to, 
it  is  this,  which  was  in  so  many  respects  '  a  type  and  earnest  of  the 


9:2.]  MARK  IX.  109 

2  And  after  six  days  Jesus  taketh  with  him  Peter, 
and  James,  and  John,  and  bringeth  them  up  into  a 
high  mountain  apart  by  themselves :  and  he  was  trans- 
final  coming  of  Christ'  (Alford).  Some,  however,  adopt  a  wider  view, 
referring  it  'to  a  gradual  or  progressive  change,  the  institution  of 
Christ's  kingdom  in  the  hearts  of  men  and  in  society  at  large'  (J.  A. 
Alexander),  extending  from  the  day  of  Pentecost  to  the  destruction  of 
Jerusalem. 

Chap.  IX :  2-8.  The  Tuansfigtjration. — Parallel  passages :  Matt.  17 :  1-8 ;  Luke  9  : 
28-36.  Contents :  After  our  Lord's  prediction  of  His  sufferings  and  hint  of  His  glory 
(chap.  8:31 — 9: 1),  three  chosen  disciples  receive  a  supernatural  testimony  and  pledge 
of  that  glory.  But  the  primary  purpose  probably  was  to  give  to  our  Lord,  at  this  crisis, 
consolation  from  His  Father,  who  by  an  attesting  voice  ushered  in  the  sufferings  aa 
He  had  done  the  successes.  The  scene  of  the  Transfiguration,  according  to  tradition, 
was  jMuunt  Tabor,  in  Galilee;  but  it  was  more  probably  Hermon,  which  was  near 
CKsarea  Philippi,  an  uninhabited  and  lofty  mountain,  and  better  fitted  to  be  the  scene 
of  a  S3cret  revelation.  Mount  Panium  and  a  mountain  near  the  lake  have  also  been 
suggested,  but  with  less  reason. — The  Tramfiguration,  a  Sabbath  revelation  ('after  six 
days');  an  earnest  of  the  resurrection,  a  prophecy  of  Sabbath  rest  and  privilege. — 
Three  witnesses,  three  accounts ;  the  same  human  company  in  Gethsemane,  but  a 
different  heavenly  -visitant. — Our  Lord's  inherent  glory  burst  forth,  an  anticipation 
and  prophecy  of  His  future  gloiy. — Moses  and  Elijah :  the  one  had  represented  Christ's 
sufferings  in  type,  the  other  in  prophecy :  the  Old  and  Xew  Testament  agree,  and  cen- 
tre in  the  cross ;  Christ  Ls  revealed  as  Lord  of  the  invisible  world,  as  well  as  of  the 
future  kingdom  of  glory. — Peter's  proposal ;  an  expression  of  fear  and  perplexity,  and 
yet  of  gratitude  for  privilege ;  like  privilege  often  produces  like  desires  to  rest  before 
the  timj. — The  dark  cloud  on  Mount  Sinai;  the  bright  cloud  on  the  Mount  of  Trans- 
figuration.— The  attesting  voice,  now  a  command  to  hear  Ilim,  as  He  went  to  doath. — 
Jesus  only ;  the  new  covenant  established  on  its  own  evidence,  the  Master's  authority 
proclaimed  as  sufficient. 

Ver.  2.  Six  days.  So  Matthew.  Luke  more  generally,  or  per- 
haps including  the  day  of  Peter's  confession:  'about  an  eight  days ' 
(^.  e.,  a  week). — Peter,  and  James,  and  John.  Ilis  companions  in 
Gethsemane  (chap.  14 :  37  ;  Matt.  26 :  35),  Peter  the  leader,  James 
the  first  to  suffer  martyrdom,  and  John  the  beloved  disciple,  who  lin- 
gered longest  on  earth. — A  high  mountain  apart.  The  Transfigu- 
ration probably  took  place  in  the  night.  1.  Jesus  had  gone  up  into 
the  mountain  to  pray  (Luke  9:  28),  which  lie  usually  did  at  night 
(Luke  G:  12;  21:  37;  22:  39;  Matt.  14;  23,24).  2.  The  Apostles  were 
heavy  with  sleep.  3.  They  did  not  descend  till  the  next  day  ( Luke  9  :  37). 
4.  The  transfiguration  itself  could  be  seen  to  better  advantage  at  night 
than  in  daylight.  On  Mount  Hermon  snow  would  be  visible,  adding  a 
natural  splendor  to  the  scene. — By  themselves.  Not  simply  in 
private  ('apart'),  but  actually  'alone.'  The  immediate  purpose  was 
*to  pray'   (Luke),  the  ultimate  purpose  this  revelation. — And  he 


110  MAr.K  IX.  [9:  3-5. 

3  figured  before  them :  and  his  garments  became  glis- 
tering, exceeding  white;  so  as  no  fuller  on  earth  can 

4  whiten  them.     And  there  appeared  unto  them  Elijah 
6  with  Closes  :  and  they  Avere  talking  with  Jesus.     And 

Peter  answereth  and  saith  to  Jesus,  Rabbi,  it  is  good 

■was  transfigured  before  them,  as  witnesses.  Peter  afterwards 
mentions  the  fact  (1  Pet.  1 :  16-18),  and  John  alludes  to  it  (John  1 :  14). 
The  change  in  His  appearance  took  place  while  He  was  praying  (Luke 
9:  29). 

Ver.  3.  And  his  garments.  All  three  Evangelists  speak  of 
this;  but  Mark  gives  the  most  vivid  description  of  it,  omitting 
the  other  details. — Became.  This  graphic  touch  brings  out  '  the 
glistening  of  each  separate  portion  of  His  clothing'  (Alford)  — 
So  as  (or,  '  such,  garments  iis)  no  fuller  on  earth  can  whiten 
them.  This  indicates  that  the  splendor  was  preternatural.  The 
fuller's  business  was  to  wash  soiled  white  garments,  and  to 
make  them  clean  and  glistening.  Persons  of  high  rank  were  often 
distinguished  by  the  brightness  of  their  white  garments.  Beyond  all 
these  efforts  of  human  splendor  was  the  glory  of  our  Lord's  raiment, 
Matthew  :  '  and  His  ftxce  did  shine  as  the  sun,  and  His  garments  became 
white  as  the  light.'  Luke :  '  The  fashion  of  His  countenance  was 
altered,  and  His  raiment  became  white  and  dazzling.'  No  explanation 
is  possible  that  denies  the  supernatural  element.  Our  Lord's  inherent 
glory  burst  forth  ;  added  to  this  there  was  an  external  heavenly  illumi- 
nation affecting  His  garments  and  surrounding  Moses  and  Elijah, 
reaching  its  highest  manifestation  in  the  cloud  spoken  of  in  ver.  7, 
which  INlatthew  tells  us  was  luminous.  An  anticipation  of  His  future 
glory  as  the  Son  of  man. 

Ver.  4.  There  appeared  unto  them.  These  persons  were  really 
present.  It  was  not  a  vision,  as  is  plain  from  the  account  of  Luke. — 
Elijah  ■with  Moses.  Elijah  is  more  prominent  in  this  account,  and 
probably  was  in  the  scene  as  witnessed  by  Peter.  The  two  chief 
representatives  of  the  Old  Testament  (the  law  and  the  prophets). 
Both  were  forerunners  of  the  Messiah,  and  had  also  fasted  forty  days. 
They  came  from  the  invisible  world,  appearing  '  in  glory  '  (Luke  9 :  31), 
in  a  glorified  form.  They  were  recognized  by  the  disciples,  probably 
by  intuition. — And  they  were  talking  -with  Jesus  'Of  His 
decease  which  He  was  about  to  accomplish  at  Jerusalem  '  (Luke). 
Even  on  the  mount  of  transfiguration  the  cross  is  in  the  foreground, 
and  these  Old  Testament  saints  were  probably  then  instructed  in 
regard  to  it.  The  appearance  of  these  two  persons  has  been  connected 
by  some  with  the  manner  of  their  departure  from  earth.  But  this 
point  cannot  be  pressed. 

Ver.  5.  Rabbi.  Peculiar  to  Mark. — It  is  good  for  us  to  be  here, 
etc.     Luke,  '  not  knowing  what  he  said.'      He  wished  to  remain  there, 


9:  6-8.]  MARK  IX.  Ill 

for  US  to  be  here ;  and  let  us  make  three  4abernacles; 
one  for  thee,  and  one  for  Moses,  and  one  for  Elijah. 

6  For  he  wist  not  what  to  answer ;  for  they  became  sore 

7  afraid.    And  there  came  a  cloud  overshadowing  them ; 
and  there  came  a  voice  out  of  the  cloud,  This  is  my 

8  beloved  Son :  hear  ye  him.     And  suddenly  looking 

1  Or,  hootlis. 

and  perhaps  to  detain  Moses  and  Elijah,  since  they  were  about  to 
depart  (Luke  9  :  33).  The  glory  "was  so  dazzling,  the  privilege  seemed 
so  great,  the  companionship  so  choice,  that  he  would  cling  to  the 
enjoyment,  and  let  the  toils  and  duties  of  the  future  go. — Let  us  make. 
Matthew  (correct  reading) :  'I  will  make.' — Three  tabernacles,  or, 
'  booths.'  Peter  speaks  of  a  tabernacle  (2  Pet.  1 :  13, 14 )  just  before  refer- 
ring to  this  event. — One  for  thee,  etc.  Lange :  'That  form  of  anti- 
christian  error  which  appeals  to  the  authority  of  Peter  has  given  rise  to 
the  erection  of  three  tabernacles  (Moses  :  the  Greek  Church  ;  Elijah  : 
'  the  Roman  Church  ;  Chi'ist :  the  Evangelical  Church ).'  This  analogy  is 
not  to  be  pressed.  Peter,  in  his  inconsiderateness,  may  have  thought 
of  inaugurating  a  new  communion,  with  Christ  for  its  centre,  Moses 
its  law-giver,  and  Elijah  its  zealot,  thus  amalgamating  externally  the 
Old  and  New  Testaments. 

Ver.  6.  For  they  became  sore  afraid.  All  three  Evangelists 
speak  of  this  fear,  or  religious  awe  :  Mark  here,  Luke  :  '  as  they  entered 
into  the  cloud.'  Matthew  ;  when  '  they  heard  '  the  voice.  This  indi- 
cates a  continued  and  growing  awe.  It  is  placed  earliest  by  Mark, 
who  thus  accounts  for  Peter's  words. 

Ver.  7.  The  account  of  Mark  is  the  more  vivacious,  according  to  the 
correct  readings. — And  there  came  a  cloud  (Matthew:  'a  bright 
cloud  ' ).  'A  sign  from  heaven '  granted  to  the  Apostles,  though  refused 
to  the  Jewish  leaders.  A  luminous  cloud,  not  dark  like  that  on  Sinai. 
It  was  analogous  to  the  pillar  of  cloud  by  day  and  fire  by  night  in  the 
wilderness  and  to  the  Shekinah  of  the  Old  Testament ;  a  symbol  of  the 
glory  resting  on  the  Xew  Testament  Church,  separating  between  the 
holy  and  the  unholy,  and  a  type  of  the  splendor  of  the  New  .Jerusalem. 
— Overshadow^ing  them,  i.  e.,  our  Lord,  Moses,  and  Elijah,  since 
the  voice  came  from  '  out  of  the  cloud.'  (But  see  Luke  9 :  34.)  A 
bright  cloud  could  render  them  invisible  as  readily  as  a  dark  one. — And 
there  came  a  voice,  etc.  The  culmination.  The  'visible  presence' 
of  God  was  followed  by  an  '  audible  presence,'  giving  a  solemn  attesta- 
tion to  the  Messiah  and  Son  of  God,  at  a  time  when  His  rejection  by 
the  chosen  people  had  begun  and  His  death  been  foretold  to  His  disci- 
ples.— Hear  ye  him.  Obey  Him,  as  well  as  listen  to  Him.  Hear 
Him,  more  than  law  or  prophecy  (Moses  and  Elijah).  Their  remaining 
carnal  Messianic  hopes  were  thus  opposed. 

Ver.  8.  And  suddenly,  etc.    Mark  omits  some  detailshere.    The 


112  MAKK  IX.  [9 :  9, 10. 

round  about,  they  saw  no  one  any  more,  save  Jesus 
only  with  themselv^es. 
9  And  as  they  were  coming  down  from  the  mountain, 
he  charged  them  that  they  should  tell  no  man  v/hat 
things  they  had  seen,  save  when  the  Son  of  man  should 
10  have  risen  again  from  the  dead.  And  they  kept  the 
saying,  questioning  among  themselves  what  the  rising 

■\vithdrawal  itself  was  not  necessarily  sudden,  but  their  perception  of  it 
was. — Save  Jesus  only.  Without  Moses  and  Elijah.  The  hour  of 
glory  was  over,  and  the  Lord  now  in  His  usual  lowliness,  resumed  His 
intercourse  with  them,  and  returned  to  the  labors  of  His  ministry, 
which  were  awaiting  Him  at  the  foot  of  the  mount.  The  sufficiency 
of  His  authority  is  implied,  in  view  of  the  command  of  ver.  7. — "With 
themselves.  Peculiar  to  Mark  ;  it  hints  at  the  self-consciousness  of 
an  eye-witness,  and  suggests  that  our  Lord  was  near  them  as  they 
looked.     Matthew  tells  that  they  looked  up  after  He  touched  them. 

Vers.  9-13.  The  Questionixg  of  the  Three  DiscrPLES.— Parallel  passage :  Matt. 
17  :  9-13.  When  Christ  shoultl  come  forth  from  the  grave,  the  truth  about  Him  could 
come  out  from  secresy  (ver.  9).  Elijah  had  appeared;  the  true  fulfilment  of  prophecy 
was  in  the  coming  of  John  the  Baptist ;  what  was  done  to  him,  a  prelude  of  what  the 
rulers  of  the  Jews  would  do  to  Christ.  Those  who  reject  the  preacher  of  repentance 
will  soon  crucify  the  preacher  of  salvation. 

Ver.  9.  As  they  were  coming  down.  This  would  require 
some  time.  —  Ciiarged  them.  A  special  prohibition. — Save  when 
the  Son  of  man  should  have  risen  again  from  the  dead.  It 
was  too  soon  to  tell  of  it ;  even  the  three  understood  very  little  (ver. 
10).  This  injunction  would  also  serve  to  impress  the  occurrence  on 
their  minds  ;  discussion  of  it  during  the  intervening  period  of  perse- 
cution would  occasion  doubts  or  carnal  expectations.  Besides,  it  in- 
volved new  ligiit  concerning  the  state  of  the  dead,  which  could  not  be 
received  until  the  Resurrection  of  Christ.  The  necessity  for  conceal- 
ment then  ceased. 

Ver.  10.  And  they  kept  the  saying.  Probably  this  particular 
saying  about  the  Eesurrection,  as  the  limit  of  their  silence  about  Avhat 
they  had  seen  on  the  mount.  Obedience  to  the  command  of  ver.  9,  is 
assumed  in  the  account  of  Matthew,  and  asserted  in  that  of  Luke,  and 
is  of  course  implied  here. — Questioning  among  themselves,  etc. 
The  perplexity  was  about  this  Resurrection.  '  What  is  the  shall  have 
risen  again  from  the  dead,'  would  be  a  literal  rendering.  However 
much  they  believed  in  a  general  resurrection,  it  was  difficult  for  them 
to  conceive  of  a  resurrection  after  which  they  could  tell  of  these  things. 
The  unexampled  fact,  now  the  basis  of  our  faith  in  a  Living  Saviour, 
could  not  be  understood  in  advance.  They  doubtless  continued  won- 
dering when  and  how  the  time  would  come  when  they  could  speak. 


9:  11-14.]  ,MARK  IX.  113 

11  again  from  the  dead  should  mean.  And  they  asked 
him,  saying,  ^The   scribes  say  that  Elijah   must  first 

12  come.  And  he  said  unto  them,  Elijah  indeed  cometh 
first,  and  restoreth  all  things  :  and  how  is  it  written  of 
the  Son  of  man,  that  he  should  suffer  many  things  and 

13  be  set  at  nought  ?  But  I  say  unto  you,  that  Elijah  is 
come,  and  they  have  also  done  unto  him  whatsoever 
they  listed,  even  as  it  is  written  of  him. 

14  And  when  they  came  to   the  disciples,  they  saw  a 

iQr,  How  is  it  that  the  scribes  say  .  ,  .  comef 

Mark  derived  his  exact  information  from  Peter,  who  also  alludes  to 
this  event  in  his  second  Epistle. 

Yer.  11.  Elijah  indeed  cometh.  Our  Lord  confirms  the  view 
that  Elijah  should  come  (Mai.  4:  o), — And  restoreth  (or,  '  establish- 
eth  anew')  all  things,  Comp.  Mai.  4:  6.  The  actual  work  of  res- 
toration was,  however,  the  work  of  the  Messiah,  for  which  Elijah 
should  prepare  the  way  (comp.  Luke  3:4;  Acts  3  :  21).  Three  ren- 
derings are  possible:  'saying.  The  scribes  say,'  etc.,  'How  is  it  that 
the  scribes,'  etc.,  'Why,'  etc.  The  last,  which  is  not  indicated  in  the 
Rev.  Ver.,  is  probably  the  sense  here.     See  on  ver.  28. 

Ver.  12.  The  connection  with  what  precedes  is,  according  to  Al- 
ford  :  '  If  this  was  not  the  coming  of  Elijah,  was  he  yet  to  come?  If  it 
was,  how  was  it  so  secret  and  so  short  ? '  The  punctuation  is  in  dis- 
pute. The  A,  V.  does  not  give  '  how '  its  proper  meaning.  Most  later 
scholars  take  the  first  half  only  as  a  question :  And  how  is  it  writ- 
ten of  the  Son  of  man  ?  then  the  answer :  That  he  should 
suffer,  etc.  Others  take  the  whole  as  one  question  (so  the  Rev.  Ver.). 
The  next  verse  shows  that  the  main  point  is  not  so  much  to  prove  that 
the  Son  of  man  must  soon  suifer,  as  that  the  predicted  Elijah  had  come, 
and,  like  the  Old  Testament  Elijah,  had  sufi'ered  as  the  Messiah  also 
would,  hence  that  this  Elijah  was  John  the  Baptist  (Matt.  17  :  13). 

Ver.  13.  Even  as  it  is  written  of  him.  There  is  no  direct 
prophecy  of  the  sufferings  of  the  predicted  Elijah.  But  as  the  prophet 
Elijah  sufi'ered,  it  might  be  inferred  from  the  Old  Testament  that  the 
forerunner  of  the  Messiah  (called  Elijah)  would  suffer,  especially  in 
view  of  the  predicted  sorrows  of  the  Messiah  Himself.  So  the  disciples 
understood  it;  see  Matt.  17  :  13.  The  passages  bearing  on  the  subject 
indicate  strongly  another  appearance  of  Elijah  (whether  the  same  per- 
son or  not  is  of  course  unknown  to  us)  before  the  second  coming  of 
Christ,  to  do  a  similar  preparatory  work.  In  every  great  spiritual 
movement  there  must  be  one  who  precedes  '  in  the  spirit  and  power  of 
Elijah.' 

Vers.  14-29.  The  Healing  of  the  Demoniac  Boy. — Parallel  passages :  Matt.  17  :  14- 
18;  Luke  9:  37-42.— Cc^ntento.    All  three  Evangelists  place  this  miracle  immediately 

8 


114  MARK  IX.  [9 :  15-17. 

great  multitude  about  them,  and  scribes  questioning 

15  with  them.     And  straightway  all  the  multitude,  Avhen 
they  saw  him,  were  greatly  amazed,  and  running  to 

16  him  saluted  him.    And  he  asked  them.  What  question 

17  ye  with  them  ?     And  one  of  the  multitude  ansAvered 
him,  ^  Master,  I  brought  unto  thee  my  son,  which  hath 

1  Or,  Teacher. 

after  the  Transfiguration  (Luke :  '  the  next  day ').  This  *  may  be  regarded  as  one  of  the 
evidences  of  the  genuineness  and  authenticity  of  the  narrative,  and  against  the  mythi- 
cal hypothesis.'  Meyer.  Lesson  :  On  earth  we  may  not  rest  on  the  mount  of  spiritual 
delight,  but  must  go  down  into  the  valley  of  duty  (Raphael  has  grouped  the  two  events 
in  his  masterpiece).  The  subject  of  this  miracle  had  all  the  symptoms  of  epilepsy  and 
was  also  possessed.  The  inability  of  the  disciples  to  cure  him,  the  questionings  of  the 
ecribes  (mentioned  by  Mark),  and  the  faith  of  the  father,  all  give  additional  interest  to 
the  occurrence.  Thus  the  training  of  the  Twelve,  now  the  all-important  matter,  was 
carried  on.  The  nine  disciples  in  the  valley  had  ventured  without  sufficient  faith  into 
a  conflict  with  Satan  and  the  scribes.  The  Master  came  to  their  aid,  to  enforce  the 
needed  lesson.  The  people,  on  whom  the  failure  of  the  disciples  had  produced  an  effect, 
now  wondered  again  (Luke  9 :  43) ;  but  the  current  of  hostility  was  not  checked. 
Mark's  account  is  most  detailed  and  vivid.  He  alone  mentions  the  contention  with  the 
Bcribes,  the  amazement  of  the  people,  their  running  to  Jesus.  The  wretched  state  of 
the  possessed  youth  is  most  vividly  represented,  and  the  effect  of  the  presence  of  Jesus 
upon  him.  The  description  of  the  interview  with  the  father  (vers.  21-25)  is  as  valuable 
as  it  is  touching.  The  report  of  the  subsequent  conversation  with  the  disciples  is 
brief,  and  no  mention  is  made  of  the  effect  upon  the  people. 

Ver.  14.  And  -when  they  came.  'The  next  day'  (Luke). — The 
scribes  questioning  with  them.  The  disciples  were  not  yet  pre- 
pared to  defend  themselves,  and  their  failure  to  cure  the  lunatic  boy 
was  probably  used,  not  only  against  them,  but  against  their  master. 

Ver.  15.  Were  greatly  amazed.  Our  Lord's  countenance  may 
have  retained  some  traces  of  the  glory  on  the  mount,  as  in  the  case  of 
Moses.  The  word  here  used  (struck  with  awe)  indicates  more  than 
surprise  at  His  sudden  coming. —Running  to  him.  Luke:  'Much 
people  met  Him.' — Saluted  him.  Welcomed  Him,  whatever  had 
been  the  influence  of  the  debate  with  the  scribes.  Christ's  presence 
put  an  end  to  this  debate.  The  evidence  of  Christ' s  presence  and  the 
exhibition  of  His  power  always  produce  a  similar  effect. 

Ver.  16.  Asked  them.  Probably  the  scribes.  The  opposition 
was  thus  transferred  from  the  disciples  to  our  Lord. — What 
question  ye  -with  them?  About  what,  what  is  the  subject  of 
discussion  ? 

Ver.  17.  One  of  the  multitude.  The  scribes  were  silent,  but 
the  person  most  deeply  interested  answers.  The  subject  of  dispute 
was  connected  with  the  cure  of  the  lunatic  boy.     The  scribes  feared  to 


9:  18-21.]  MAUK  IX.  115 

18  a  dumb  spirit ;  and  Triieresoever  it  taketh  him,  it  ^  dash- 
eth  him  down  :  and  he  foameth,  and  grindeth  his  teeth, 
and  pineth  awaj :  and  I  spake  to  thy  disciples  that 

19  they  should  cast  it  out ;  and  they  were  not  able.  And 
he  answereth  them  and  saith,  O  faithless  generation, 
how  long  shall  I  be  with  you  ?  how  long  shall  I  bear 

20  with  you  ?  bring  him  unto  me.  And  they  brought 
him  unto  him  :  and  when  he  saw  him,  straightway  the 
spirit  ^  tare  him  grievously ;  and  he  fell  on  the  ground, 

21  and  wallowed  foaming.    And  he  asked  his  father.  How 

1  Or,  rendeth  him.  2  Qr,  cotivulsed, 

repeat  their  objections,  lest  our  Lord  should  convict  them  in  the  pre- 
sence of  the  multitude  by  working  a  miraculous  cure.  The  hostility 
to  our  Lord  was  always  cowardly  ! — I  brought.  He  actually  brought 
his  son,  expecting  to  find  Christ,  unto  thee,  not  knowing  of  His 
absence.  It  was  his  only  son  (Luke  9  :  38)  — A  dumb  spirit.  A 
spirit  causing  the  boy  to  be  speechless ;  not  that  the  demon  was  a 
silent  one. 

Yer.  18.  Wheresoever  it  taketh  him.  The  symptoms,  as  de- 
scribed here  and  by  the  other  Evangelists,  are  those  of  epilepsy.  The 
fits  were  sudden,  but  the  dumbness  seems  to  have  been  continuous. 
Many  of  those  possessed  had  symptoms  altogether  different.  The  pe- 
culiar difficulty  in  this  case  was  the  combination  of  this  possession  and 
epilepsy. 

Yer.  19.  Answereth  them.  Not  to  the  man  alone  (as  the  incorrect 
reading  implies),  though  he  was  included,  but  to  the  multitude,  whom 
our  Lord  addresses  as  representing  that  fai'Jiless,  or,  '  unbelieving,' 
generation.  The  failure  to  cure,  the  catechizing  of  the  scribes,  and 
the  effect  produced  on  the  people,  proved  that  all  present  were  unbe- 
lieving and  liable  to  be  led  astray.  But  the  term  *  generation'  requires 
a  still  wider  reference  to  the  race  and  generation,  whom  this  company 
represented.— How  long.  etc.  ?  This  indicates  '  holy  impatience  of 
their  hardness  of  heart  and  unbelief.  In  this  the  father,  disciples, 
scribes,  and  multitude  are  equally  interested'  (Alford).  Less  proba- 
bly, it  means  that  the  disciples  soon  could  not  have  Him  to  come  thus 
personally  to  supply  their  lack  of  faith  and  power — Unto  me,  empha- 
sizing His  power,  despite  the  failure  of  the  disciples. 

Yer.  20.  And  when  he  saw  him.  When  the  lad  saw  Jesus, 
the  spirit  convulsed  him.  But  the  original  gives  a  stronger  hint  of  the 
intimate  connection  between  the  demon  and  the  possessed  person. 
'  The  kingdom  of  Satan,  in  small  and  great,  is  ever  stirred  into  a 
fiercer  activity  by  the  coming  near  of  the  kingdom  of  Christ.  Satan 
has  great  wrath,  when  his  time  is  short'  (Trench). 

Yer.  21.     And  he  asked  bis  father.     To  bring  out  his  faith. 


116  MARK  IX.  [9 :  22-24. 

long  time  is  it  since  this  hath  come  unto  him  ?     And 

22  he  said,  From  a  child.  And  oft-times  it  hath  cast 
him  both  into  the  fire  and  into  the  waters,  to  destroy 
him:  but  if  thou  canst  do  anything,  have  compassion 

23  on  us,  and  help  us.  And  Jesus  said  unto  him,  If 
thou  canst !     All  things  are  possible  to  him  that  be- 

24  lieveth.     Straightway  the  father  of  the  child  cried  out, 

Ver.  22.  To  destroy  him.  The  father  describes  the  case  still 
further,  representing  the  demon  as  a  malignant  enemy  seeking  to  kill 
his  only  son. — If  thou  canst  do  anything.  The  father's  sense  of 
need  is  stirred  by  the  recital ;  but  his  faith  is  very  weak.  Not  strong 
at  first,  it  had  probably  been  weakened  by  the  failure  of  the  disciples. 
— Have  compassion  on  us,  and  help  us.  The  fvther's  feelings 
are  intense,  as  he  naturally  and  pi-operly  identifies  himself  with  the 
misery  of  his  son  (comp.  Matt.  15:  25).  But  intense  feeling  is  not 
faith  ! 

Ver.  23.  If  thou  canst!  The  sense  of  the  passage  is:  'The  ques- 
tion is,  not  what  is  possible  on  my  part,  but  on  yours.'  The  best 
authorities  omit  the  word  'believe.'  The  man's  words  were  repeated 
by  our  Loi-d,  either  as  a  question:  '  Did  you  say.  If  thou  canst?'  or  as 
an  exclamation:  'As  to  thy  words.  If  thou  canst,  all  depends  upon 
faith,'  etc. — All  things  are  possible,  etc.  The  fundamental  law 
of  the  kingdom  of  God.  The  measure  of  f  dth  is  the  measure  of  our 
ability,  because  according  to  our  faith  Chi'ist's  power  is  ours.  Christ 
is  the  object  of  faith  ;  faith  can  only  be  omnipotent  as  Christ  is  omni- 
potent. 

Yer.  24.  And  straightway  the  father  of  the  child  cried  out. 
A  touching  description,  true  to  nature  and  drawn  from  life.  The  full 
form:  'the  father  of  the  child,'  not  only  implies  that  the  son  was  a 
child  in  years,  but  suggests  the  spiritual  connection  between  '  ftither ' 
and  '  child '  in  this  matter,  and  the  effect  of  the  fiiith  of  the  former 
upon  the  cure  of  the  latter.  When  the  fother's  fiith  had  been  suffi- 
ciently tested,  the  helpless  child  was  healed. — I  believe,  help  thou 
mine  unbelief,  i.  e.,  want  of  Mth.  The  man's  faith  is  further  awa- 
kened by  the  challenge  of  our  Lord ;  but  this  increase  of  faith  only 
shows  him  how  great  his  doubt  is  ;  and  he  at  once  adds  to  his  confes- 
sion of  belief  a  new  prayer  for  help — help  for  himself,  that  thus  help 
might  come  to  his  only  son.  This  will  seem  natural  to  all  who  have 
any  faith,  and  paradoxical  only  to  outright  unbelievers.  Weak  faith 
is  yet  faith,  and  when  it  leads  to  prayer,  it  becomes  stronger.  Alford: 
'  Nothing  can  be  more  touching  and  living  than  this  whole  most  mas- 
terly and  wonderful  narrative.  The  poor  father  is  drawn  out  into  a 
sense  of  the  unworthiness  of  his  distrust,  and  "the  little  spark  of 
faith  which  is  kindled  in  his  soul  reveals  to  him  the  abysmal  deeps  of 
unbelief  which  are  there"  (Trench),' 


9:  25-29.]  MARK  IX.  117 

25  and  said/  I  believe ;  help  thou  mine  unbelief.  And 
when  Jesus  saw  that  a  multitude  came  running  toge- 
ther, he  rebuked  the  unclean  spirit,  saying  unto  him, 
Thou  dumb   and  deaf  spirit,  I  command  thee,  come 

2G  out  of  him,  and  enter  no  more  into  him.  And 
having  cried  out,  and  ^torn  him  much,  he  came  out: 
and    the    child    became  as   one    dead ;   insomuch   that 

27  the  more  part  said.  He  is  dead.     But  Jesus  took  him 

28  by  the  hand,  and  raised  him  up ;  and  he  arose.  And 
when  he  was  come  into  the  house,  his  disciples  asked 

29  him  privately,  ^saying,  We  could  not  cast  it  out.    And 

1  Many  ancient  authorities  acM  v:ith  tears.  -  Or,  convulsed. 

3  Or,  How  is  it  that  we  could  not  cast  it  out  f 

Ver.  25.  A   multitude    came   running  together.     Our  Lord 

would  avoid  too  great  publicity  (comp.  ver.  30) ;  the  father's  faith  had 
been  sufficiently  tested,  hence  the  command  to  the  evil  spirit  was  now 
uttered.  The  words  are  preserved  by  Mark  only:  I  (emphatic,  /, 
although  my  disciples  could  not  cast  thee  out)  command  (authorita- 
tively) thee. — Enter  no  more  into  him.  These  unusual  words 
show  the  unusual  malignity  of  this  kind  of  a  spirit  (ver.  29). 

Ver.  26.  Crying  out,  uttering  an  inarticulate  cry.  Spoken  of  the 
demon,  but  with  the  same  hint  of  intimate  con;iection  alluded  to  in 
ver.  20. — And  the  child  became  as  one  dead.  The  Rev.  Ver. 
properly  supplies  '  the  child '  in  italics.  Exhaustion  followed  the 
excitement ;  but  this  very  quietude  was  a  token  that  the  demon 
was  gone. — The  more  part,  lit.,  'the  many,'  according  to  the  cor- 
rect reading.     This  was  the  general  verdict. 

Ver.  27.  Took  bim  by  the  hand.  The  usual  external  act 
which  connected  Ilis  person  with  the  subject  of  a  miracle.— And  he 
arose,  or,  'stood  up.'  The  cure  was  now  complete,  the  child's  own 
activity  appearing.  Mark  alone  tells  of  the  successive  steps.  This 
mode  of  healing  would  serve  to  strengthen  the  father's  faith,  and,  by 
showing  the  difficulty  of  the  case,  make  the  more  powerful  impression 
on  the  multitude,  before  whom  the  failure  of  the  disciples  and  the 
debate  with  the  scribes  had  occurred.  The  effect  of  the  miracle  is 
described  by  Luke  (9  :  43).  The  vivid  and  detailed  narrative  must 
have  been  obtained  from  the  recollections  of  an  eye-witness. 

Ver.  28,  Into  the  house.  Peculiar  to  Mark.  The  question  may 
mean :  *  We  could  not,'  etc.,  since  the  word  with  which  it  begins  is 
often  a  mere  mark  of  quotation.  But  it  sometimes  means  '  why.'  In 
that  case  the  A.  V.  is  correct.  Others  paraphrase  :  '  How  is  it  that  we,' 
etc.  The  same  difficulty  occurs  in  ver.  11,  but  the  word  '  saying'  there, 
renders  the  first  view  less  abrupt  than  here. 

Ver,  2i).     Matthew's  account  is  fuller,  but  the  answer  here  given  is 


118  MARK  IX.  [9:  30-32. 

he  said  unto  them,  This  kind  can  come  out  by  nothing, 
save  by  prayer.^ 

30  And  they  went  forth  from  thence,  and  passed 
through    Galilee ;  and    he  would    not   that  any  man 

31  should  know  it.  For  he  taught  his  disciples,  and  said 
unto  them.  The  Son  of  man  is  delivered  up  into  the 
hands  of  men,  and  they  shall  kill  him ;  and  when  he 

32  is  killed,  after  three  days  he  shall  rise  again.     But 

1  Many  ancient  authorities  add  and  fasting. 

to  be  omitted  there. — This  kind.  Probably  evil  spirits  in  general. 
The  disciples  had  cast  out  evil  spirits  before ;  their  failure  in  this  case 
of  remarkable  malignity  was  for  their  admonition. — By  prayer.  On 
the  part  of  those  who  would  exorcise  the  demon.  The  words  '  and 
fasting'  are  to  be  omitted.  Even  if  retained,  they  cannot  refer,  as  the 
Sermon  on  the  Mount  shows,  to  stated  or  ceremonial  observances,  but 
to  proper  spiritual  discipline,  in  which  fasting  (private  and  personal) 
holds  an  important  place.  Nothing  is  implied  about  the  power  to 
cast  out  evil  spirits  in  later  times.  The  'prayer  and  fasting'  would 
not  work  the  miracle,  but  were  necessary  to  sustain  the  faith  which 
would  successfully  call  upon  Christ's  power  in  such  a  case. 

Vers.  30-32.  The  Second  Prediction  of  the  Passion. — Parallel  passages :  Matt. 
17 :  22-23 ;  Luke  9 :  43-45.  Contents :  The  definite  details  as  to  time  and  place  show 
that  our  Lord  repeated  His  prediction  of  His  sufferings  (chap.  8 :  31).  Our  Lord  now 
left  the  foot  of  the  mount  and  passed  through  Galilee  ;  the  prediction  was  made  while 
the  people  were  still  wondering  (Luke  9 :  43).  We  infer  that  they  passed  directly  from 
Mount  Hermon  into  Galilee.  Mark  alone  tells  us  that  the  journey  from  the  mount  of 
Trnnsflguration  to  Capernaum  was  private  (ver.  30).  The  education  of  the  disciples 
called  for  this,  and  the  hostility  of  the  Pharisees  had  in  fact  closed  Galilee  against  His 
labors.  The  incident  about  the  temple-tribute  (Matt.  17 :  24-27)  is  omitted,  probably  on 
account  of  Peter's  desire  not  to  make  himself  too  prominent  in  the  narrative.  This  was 
the  last  visit  to  Galilee  ;  that,  the  last  miracle  there.  It  is  unlikely  that  a  visit  to  Jeru- 
salem (at  the  Feast  of  Tabernacles,  John  7  :  2-14)  intervened. 

Ver.  80.  Passed  through  Galilee ;  probably  over  by-ways, 
since  he  would  not  that  any  man  should  know  it.  The  pur- 
pose was  that  opportunity  might  be  given  for  instructing  the  disciples 
about  His  approaching  sufferings. 

Yer.  31.  For  he  taught,  or,  'was  teaching,'  habitually,  during 
this  private  journey. — His  disciples.  The  Twelve,  as  is  indicated  by 
the  parallel  passages.  Others  may,  however,  have  been  included. — Is 
delivered  up.  Matthew;  'shall  be  delivered  up;'  hence  the  pre- 
sent tense  here  is  prophetic.  The  delivery  was  into  the  hands  of 
men,  i.  e.,  by  God.     This  was  a  new  point  in  the  prediction. 

Ver.  32.     But  they  understood  not  the  saying.     Matthew: 


9:  G3-3o.]  MARK  IX.  119 

they  understood  not  the  saving,  and  were  afraid  to  ask 
him. 

33  And  they  came  to  Capernaum  :  and  when  lie  was  ia 
the  house  he  asked  them,  What  were  ye  reasoning  in 

34  the  way  ?     But  they  held  their  peace :  for  they  had 
disputed  one  with  another  in  the  w^ay,  who  was  the 

35  ^  greatest.     And  he  sat  down,  and  called  the  twelve ; 

1  Gr.  greater. 

'they  Tvere  exceeding  sorry.'  They  understood  enough  to  disturb  their 
false  hopes,  and  to  awaken  proper  regret  at  the  prospect  of  His  death. 
— And  (yet)  were  afraid  to  ask  him.  We  may  infer  from  the 
strife  which  followed,  that  this  fear  did  not  spring  from  proper  motives. 
Men  are  still  slow  to  learn  the  meaning  of  the  death  and  resurrection 
of  our  Lord. 

Vers.  33-37.  Discocese  about  who  SHorxD  be  Greatest.— Parallel  passages:  Matt. 
IS :  1-5  ;  Luke  9  :  4G-48.  This  is  a  brief  report  of  a  discourse,  which  occupies  an  entire 
chapter  in  Matthew's  narrative.  Evidently  the  disciples  felt  that  the  kingdom  of 
heaven  was  approaching,  since  this  dispute  had  reference  to  position  in  that  kingdom 
(Matt.  18  :  1).  But  they  needed  to  learn  what  was  necessary  to  enter  that  kingdom, 
before  they  could  understand  who  would  be  the  greatest  in  it.  The  disciples,  therefore, 
had  not  understood  our  Lord's  previous  saying  (Matt.  16 :  18)  as  conferring  any  primacy 
ujwn  Peter. 

Ver.  33.  To  Capernaum,  Our  Lord's  usual  residence;  hence 
the  question  about  the  temple-tax  was  asked  Him  here  (Matt.  17  : 
24-27).— "When  he  was.  Literally,  'being;'  but  in  the  singular 
number.  It  was  immediately  after  their  entrance. — In  the  house. 
Probably  a  particular  house,  where  He  usually  resided. — In  the 
way.     Probably  during  the  journey  to  Capernaum. 

Yer.  34.  But  they  held  their  peace.  In  shame  and  confu- 
sion. The  thought  of  their  heart  had  been  perceived  (Luke  9  :  47), — 
Disputed.  The  discussion  had  been  animated,  probably  heated. — 
"Who  was  the  greatest;  lit.,  greater.  The  questioa  was  not  one 
of  primacy,  but  of  priority.  The  dispute  was  occasioned  by  the  pre- 
ference given  to  Peter,  .James,  and  John,  rather  than  by  the  promise 
to  Peter  (:\Iatt.  16  :  18,  19).  They  probably  thought  that  their  rank 
noiv  would  determine  their  rank  in  the  future  kingdom.  The  ques- 
tion of  Matt,  18  :  1,  may  have  been  put  after  the  saying  of  the  next 
verse  and  before  the  child  was  brought  (ver.  36).  In  any  case  it  was 
more  humble  than  ^he  dispute  had  been. 

Ver,  35.  If  any  man  would.  Comp.  chap.  10:  43;  Matt.  20: 
26;  18:  4;  23:  12,  etc.  The  form  is  that  of 'an  Oriental  paradox. 
If  the  desire  is  selfish,  the  plan  will  fail,  he  shall  be  last  of  all ; 
if  lie  would  be  truly  first  then  he  will  take  this  lower  position  volun- 
tarily, and  be  minister  of  all.  The  word  'minister'  is  used  in  all 
the  similar  passages.     It  has  reference,  not  to  servitude,  but  to  help- 


120  MARK  IX.  [9:  36-38. 

and  he  saitli  unto  them,  If  any  man  would  be  first, 

36'  he  shall  be  last  of  all,  and  minister  of  all.     And  he 

took  a  little  child,  and  set  him  in  the  midst   of  them : 

37  and  taking  him  in  his  arms,  he  said  unto  them.  Who- 
soever shall  receive  one  of  such  little  children  in  my 
name,  receiveth  me  :  and  whosoever  receiveth  me, 
receiveth  not  me,  but  him  that  sent  me. 

38  John  said  unto  him,  ^Master,  we  saw  one  casting 
out  ^devils  in  thy  name :  and  we  forbade  him,  because 

1  Or,  Teacher.  2  Gr.  demo^is. 

ful  service.  The  functions  of  officers  in  Christ's  Church  are  minis- 
terial, not  magisterial. 

Ver.  36.  And  taking  him  in  his  arms.  Peculiar  to  Mark. 
The  child  seems  not  to  have  been  brought  in,  but  to  have  been  a  mem- 
ber of  the  household.  Tradition  says  it  was  the  martyr  Ignatius,  of 
Antioch,  "who  therefore  was  called  Ckristophores  (borne  by  Christ). 
The  little  one  may  have  been  the  child  of  one  of  the  Apostles,  perhaps 
of  Peter,  at  whose  house  this  may  have  occurred. — Set  him  in  the 
midst  of  them.  The  whole  transaction  would  of  itself  show  the 
child's  'submission  and  trustfulness.' 

Ver.  37.  And  whosoever  shall  receive,  etc.  The  primary 
reference  is  to  children  in  years,  but  the  context  (in  Matthew)  extends 
it  to  children  in  spirit.  The  general  application  is  to  those  apparently 
small,  those  needing  and  receiving  instruction,  forbidding  pride  and  a 
hierarchical  spirit  on  the  part  of  Christ's  disciples.  'Shall  receive,' 
i.  c,  into  spiritual  fellowship.  This  implies  that  little  children  can  be 
Christians  and  members  of  Christ's  Church. — In  my  name,  i.  e.,  on 
the  ground  of  my  name  ;  referring  either  to  those  who  receive,  or  to 
those  who  were  received,  probably  to  both. — Receiveth  me,  since 
the  'little  one'  represents  Christ. — Him  that  sent  me.  Also  said 
to  them,  when  they  were  first  sent  out  (Matt.  10  :  40). 

Vers.  38-50.  Discourse  aboxjt  Causing  to  Offexd. — Parallel  passages :  Luke  9 : 
49-50  (to  vers.  38-40) ;  Matt.  18  :  4-9.  Strictly  speaking  the  account  as  a  whole  haa  no 
exact  parallel.  The  paragraph  is  one  of  the  most  difficult  as  well  as  one  of  the  most 
peculiar  in  this  Gospel. 

Ver.  38.  John  said  unto  him.  Luke  :  '  answered,'  so  the  A.  V. 
here  also.  It  was  an  answer  in  the  wide  sense ;  for  the  command  to 
receive  a  child  in  His  name  would  suggest  the  question  of  .John. — We 
Baw.  Probably  on  their  missionary  tour. — One  casting  out  devils 
(demons)  in  thy  name.  This  unknown  man  wrought  such 
miracles  as  the  Apostles  did*  and  by  the  same  power,  though  it  had  not 
been  directly  committed-to  him  as  to  them.  He  was  not  a  follower  of 
Jesus,  yet  he  believed  in  the  power  of  our  Lord  sufficiently  to  attempt 


9:  39-41.]  MARK  IX.  121 

39  he  followed  not  us.    But  Jesus  said,  Forbid  him  not: 

for  there  is  no  man  which  shall  do  a  huighty  work  in 

49  my  name,  and  be  able  quickly  to  speak  evil  of  me.  For 

41  he  that  is  not  against   us  is  for  us.     For  whosoever 

shall  give  you  a  cup  of  water  to  drink,  "because  ye  are 

Christ's,  verily  I  say  unto  you,  he  shall  in  no  wise  lose 

1  Gr.  power.  2  Gr.  in  name  that  ye  are. 

this  exorcism.  The  needed  power  was  given  him  ;  undoubtedly  to 
teach  the  lesson  here  recorded. — "We  forbade  him.  This  forbidding 
may  have  so  distui-bed  his  faith,  that  he  could  no  longer  exorcise. — Be- 
caus3  he  followed  not  us.  They  probably  demanded  that  the 
man  shoull  either  st jp  his  activity  or  join  them.  How  natural,  espe- 
cially in  their  circumstances  ! 

Ver.  39.  Forbid  him  not,  i.  e.,  such  a  man. — For  there  is  no 
man,  etc.  The  success  of  the  miracle  would  strengthen  the  faith,  the 
germs  of  which  were  manifested  in  the  attempt  to  work  it  in  the  name 
of  Christ. — Be  able  quickly  to  speak  evil  of  me  (the  word  is 
usually  r2nd3red  '  revile  ').  The  use  of  so  strong  a  word  points  to  a 
sharp  distinction  between  the  two  classes :  '  for '  and  '  against  us.' 
This  is  a  warning  against  limiting  '  the  work  of  the  Spirit  of  God  to 
any  sect^  or  succession,  or  outward  form  of  church '  (Alford).  The 
Apostles  lost  no  authority  from  this  exceptional  case.  The  two  mis- 
takes have  been  :  either  denying  that  such  exceptions  exist ;  or,  re- 
garding these  cases  as  the  rule  not  the  exceptions,  for  while  the 
Apostles  were  taught  the  lessons  in  toleration,  the  man  receives  only 
negitive  pr  lise.  There  are  always  earnest  Christian  laborers  who  de- 
clin3  to  be  orderly  in  their  methods.  Their  irregularity  calls  for  tolera- 
tion, not  approval. 

Ver.  49.  Against  us  is  for  us.  Matt.  12 :  30 ;  'He  that  is  not 
with  me,  is  against  me.'  As  regards  Christ  and  His  people,  there  is 
no  neutrality.  In  certain  cases,  the  absence  of  hostility  is  a  proof  of 
friendship ;  in  others,  the  failure  to  co-operate  is  the  proof  of  enmity ; 
and  both  might  occur  in  the  experience  of  the  same  person.  But  in  all 
cases  there  is  either  friendship  or  enmity.  The  apparently  contradictory 
proverbs  suggest  the  need  of  discrimination  in  applying  them.  The 
saying  in  Matthew  refers  more  to  inward  unity  with  Christ ;  this  one 
to  outward  conformity  with  His  people.  The  former  may  exist  inde- 
pendently of  the  latter,  and  its  existence  unites  real  Christians,  what- 
ever their  name  and  outward  differences. 

Ver.  41.  For  -whosoever  shall  give  you,  etc.  Comp.  Matt. 
10 :  42.  Here  the  lesson  is  intended  directly  for  the  Apostles. — A 
cup  of  water  to  drink.  A  figure  for  the  smallest  act  of  kindness. 
— Bscause  ye  are  Christ's,  i.  e.,  because  ye  belong  to  Christ  (see  the 
margin).  It  may  include  a^ reference  to  the  recognition  of  Christ's  name 
on  the  part  of  the  giver. — Verily  I  say  unto  you.      A  solemn  de- 


122  MARK  IX.  [9:  42,43. 

42  his  reward.  And  whosoever  shall  cause  one  of  these 
little  ones  that  believe  ^on  me  to  stumble,  it  were 
better  for  him  if  ^a  great  millstone  w^ere  hanged  about 

43  his  neck,  and  he  were  cast  into  the  sea.  And  if  thy 
hand  cause  thee  to  stumble,  cut  it  off:  it  is  good  for 

1  Many  ancient  authorities  omit  on  me.  ^  Gr.  a  millstone  turned  by  an  ass. 

claration  that  for  such  an  act,  he  shall  in  no  wise  lose  his  re- 
ward. Not  as  before,  the  reward  a  disciple  receives,  but  a  reward 
due  to  himself,  measured,  not  by  our  estimate  of  the  act,  but  by  God's. 
In  His  sight  it  may  be  more  worthy  than  the  great  benefactions  which 
the  world  applauds.  He  always  recognizes  what  is  done  to  His  people, 
but  His  people  are  so  slow  to  recognize  what  is  done  for  Him,  if  not 
done  by  them  and  in  their  way  ! 

Ver.  42.  The  connection  is  probably  with  ver.  37,  as  represented  in 
Matt.  18:  6  ;  but  the  question  of  John  and  the  answer  to  it  prepared 
for  this  advance  of  thought.  The  Apostles,  by  their  conduct  in  that 
case,  had  been  in  danger  of  causing  a  little  one  to  stumble. — Cause 
...  to  stumble.  The  Greek  word  from  which  'scandalize'  is  de- 
rived, is  properly  rendered  'cause  to  stumble'  in  the  Rev.  Vers. 
'  Offend  '  is  misleading,  since  that  is  referred  to  effect  upon  the  feelings, 
rather  than  upon  the  conduct  or  religious  conviction.  Here  the  refer- 
ence is  to  causing  others,  by  our  pride,  to  fall  into  unbelief  (the  oppo- 
site of  'receiving')  ;  not  a  mere  wounding  of  over-sensitive  feelings, 
or  offending  a  morbid  and  incorrect  sense  of  right.  Such  an  applica- 
tion would  destroy  all  right  as  well  as  all  hope.  A  warning  in  regard 
to  our  treatment  of  humble  Christians,  especially  of  Christian  children. 
— One  of  these  little  ones  that  believe  on  me.  The  child 
(ver.  o  J)  Avas  probably  still  in  His  arms.  The  weak,  unpretending, 
outwardly  insignificant,  the  children,  the  poor,  the  ignorant,  and  the 
weak-minded,  are  all  included.  Only  he  who  feeds  the  lambs  can 
feed  the  sheep  (John  21.:  15). — It  were  better  for  him  if  a  great 
.  millstone.  The  large  stone  used  in  a  mill  driven  by  asses. — He 
•were  cast  into  the  sea.  Capital  punishment  by  drowning  was 
common  among  the  Greeks  and  Romans,  probably  not  among  the  Jews. 
— The  profit  of  dominating  over  the  conscience  is  a  burden  about  the 
neck  of  the  offender,  which  involves  his  destruction.  A  warning  both 
to  individual  and  ecclesiastical  bodies.  The  principle  proved  true  in 
the  case  of  the  Jewish  hierarchy. 

Ver.  43.  And  if  thy  hand,  etc.  Comp.  Matt.  5:  29,  30  (where 
the  oi-der  is  different)  and  19:  8,  9.  Here  the  reference  is  more  gene- 
ral than  in  the  Sermon  on  the  Mount,  namely,  to  whatever  in  us, 
however  dear  or  necessary,  which  would  lead  us  astray,  sever  our  fel- 
lowship with  Christ. — Cut  it  off.  We  should  resist  'the  first  springs 
and  occasions  of  evil  desire,  even  by  the  sacrifice  of  what  is  most  use- 
ful to  us.' — It  is  good,  etc.     The  surgeon  does  not  hesitate  to  ampu- 


9:  45-50.]  MARK  IX.  123 

thee  to  enter  into  life  maimed,  rather  than  having  thy 

two  hands  to  go  into  ^  hell,  into  the  unquenchable  fire.^ 

45  And  if  thy  foot  cause  thee  to  stumble,  cut  it  off:  it  is 

good  for  thee  to  enter  into  life  halt,  rather  than  having 

47  thy  two  feet,  to  be  cast  into  ^hell.  And  if  thine  eye 
cause  thee  to  stumble,  cast  it  out :  it  is  good  for  thee 
to  enter  into  the  kingdom  of  God  with  one  eye,  rather 

48  than  having  two  eyes  to  be  cast  into  4iell ;  where 
their  worm  dieth  not,  and  the   fire  is  not  quenched. 

49,  50  For  every  one  shall  be  salted  with   fire.^     Salt  is 

1  Gr.  Gehenna. 

2  Vers.  44  and  46  (which  are  identical  with  ver.  48)  are  omitted  by  the  best  ancient 
authorities. 

3  3Iany  ancient  authorities  add  and  every  sacrifice  shall  be  saUed  with  salt.  See  Lev. 
2:  13. 

tate  a  limb,  if  lie  hopes  thereby  to  save  a  life  ;  no  earthly  sacrifice  is 
too  great  where  eternal  life  is  concerned. — Hell,  Gehenna,  not  Hades; 
the  place  of  punishment,  not  the  place  of  the  dead  ;  hence  spiritual, 
not  physical,  death  is  referred  to. — Unquenchable  fire.  Certain 
and  awful  future  punishment  is  threatened  in  cases  where  some  dar- 
ling sin  (or, cause  of  sin)  is  preferred  to  Christ.  The  omission  of  vers. 
44,  40,  and  other  variations  indicated  in  the  Rev.  Vers.,  alter  the 
form,  but  not  the  sense  of  the  passage.  In  reading  it  we  must  avoid 
a  slavish  literalism,  and  remember  the  main  thought,  which  is  to  spare 
nothing  which  hinders  our  salvation.  A  literal  execution  would  turn 
the  Church  into  a  house  of  invalids,  since  every  Christian  is  more  or 
less  tempted  to  sin  by  his  eye  or  hand ;  nor  would  the  cutting  off  of 
all  the  members,  of  itself,  destroy  lust  in  the  heart.  Here,  too,  the 
rule  applies  :  '  The  letter  killeth,  the  spirit  maketh  alive.' 

Vers.  45,  47.  As  regards  the  repetition  of  the  thought,  we  may  sug- 
gest this  special  application  (not  to  be  pressed) :  the  hand  denotes 
aptitude  for  government,  the  foot  for  -exertion,  the  eye  for  knowledge,  all 
in  ecclesiastical  matters.  The  context  suggests  that  all  these  members 
(representing  talents,  etc.)  should  be  used,  not  for  purposes  of  pride, 
but  to  the  edification  of  the  little  ones. 

Yer.  48.  "Where  their  worm  dieth  not,  and  the  fire  is  not 
quenched.  There  is  a  reference  to  Isa.  t>6 :  24.  These  awful  words, 
though  figurative  (worm  and  fire),  plainly  point  to  a  future  state  of 
never-ending  punishment. 

Vers.  49,  50.  These  verses,  which  have  no  parallel,  form  the  most 
difficult  passage  in  this  Gospel.  The  difficulty  is  perhaps  lessened  by 
following  the  most  ancient  authorities  and  omitting  the  second  clause. 
It  is  agreed  that  the  interpolated  clause,  'every  sacrifice,'  etc.,  refers 
to  Lev,  2  :  13.  As  the  salt  is  there  expressly  called  'the  salt  of  the 
covenant  of  thy  God,'  a  good  sense  was  designed  to  be  given  by  the 


124  MARK  IX.  [9:  50. 

good  :  but  if  the  salt  have  lost  its  saltness,  wherewith 
will  ye  season  it  ?  Have  salt  in  yourselves,  and  be  at 
peace  one  with  another. 

interpolation,  and  ver.  50  equally  requires  such  a  good  sense.  As  to 
the  'tire,'  the  immediate  connection  would  point  to  eternal  tire  ;  but 
as  there  is  a  refiner's  iire  also,  this  sense  is  not  absolutely  necessary  ; 
nor,  on  the  other  hand,  must  the  'tire'  and  'salt'  be  regarded  as  two 
ditferent  figures  for  exactly  the  same  thing.  Nor  will  any  interpreta- 
tion be  satisfactory  which  does  not  fully  bring  out  the  meaning  of  the 
word  'for.'  Explanations:  (1)  For  (giving  a  reason  yvhy  it  is  better 
to  cut  oif,  etc.)  every  one  (all,  without  exception,  those  who  thus 
deny  themselves  and  those  cast  into  hell)  shall  be  salted  with  five 
(as  the  symbol  of  Divine  purity,  which  either  purifies  or  consumes,  so 
that  both  refining  fire  and  eternal  fire  are  included  under  the  same 
figure).  The  interpolated  clause  will  then  be  explained:  'And  every 
sacrifice'  (those  accepted  of  God  are  here  referred  to,  not  those  rejected) 

*  shall  be  salted  with  salt'  (with  '  the  salt  of  the  covenant  of  thy  God'). 
All  must  enter  the  fire  of  God's  purity  in  some  way  ;  those  who  offer 
themselves  'a  living  sacrifice'  are  seasoned  with  salt,  are  preserved  in 
the  fire ;  while  others  are  salted  only  with  fire,  the  same  fire  of  Divine 
purity  becoming  eternal  fire  of  judgment  to  them.  This  is  a  strong 
reason  why  the  self-denials  just  enjoined  should  be  made,  while  the 
connection  with  the  next  verse  becomes  plain. — Sale  is  good  (-ee 
Matt.  5  :  13,  and  in  this  case  it  is  the  preservative  salt,  whether  the 
doubtful  clause  be  omitted  or  not,  the  salt  of  the  covenant,  so  that  the 
'fire'  only  purifies) :  but  if  the  salt  have  lost  its  saltness  (if 
you  profess  to  be  in  the  covenant,  and  are  not ;  if  the  failure  to  cut  off 
the  offending  member  shows  t!iis  to  be  the  case),  wherewith  will 
ye  season  it?  Have  salt  in  yourselves  ('this  grace  of  God, 
this  spirit  of  adoption,  this  pledge  of  the  covenant' ),  "and  (as  a  fruit, 
with  a  reference  now  to  the  strife  with  which  the  conversation  began, 
ver.  34)  be  at  peace  one  with  another.  This  view  is  unaffected 
by  the  omission  of  the  doubtful  clause.  (2)  Another  interpretation 
agrees  with  this,  except  in  making  the  salt  and  fire  identical :  this  dif- 
ference appears  only  in  the  clause,  '  and  every  sacrifice  shall  be  salted 
with  salt,'  Avhich  is  thus  interpreted :  this  very  fire  with  which  every 
one  shall  be  salted,  becomes  preserving  salt.  The  objection  to  this  is 
that  it  t:ikes  '  and'  as  ^jiist  as,  and  makes  two  figurative  expressions 
identical.   (3)  Another  view  takes  the  two  clauses  of  ver.  49  as  opposed  : 

*  Every  one'  (?'.  e.,  of  those  condemned)  '  shall  be  salted  with  fire,  and ' 
(on  the  contrary)  '  every  sacrifice'  (God's  people)  '  shall  be  salted  with 
salt.'  This  unnecessarily  limits  the  words  '  every  one,'  and  does  not 
account  for  the  use  of  the  word  '  salted '  in  the  same  clause.  Such  a 
direct  opposition  would  be  expressed  by  '  burned  Avith  fire'  and  'salted 
with  salt.'  Further,  the  idea  of  purification  is  obscured,  and  the  rea- 
son presented  for  the  preceding  exhortations  is  less  forcible.     (4)  The 


10:  1.]  MARK  X.  125 

10: 1  And  he  arose  from  thence,  and  cometh  into  the 
borders  of  Judsea  and  beyond  Jordan :  and  multitudes 
come  together  unto  him  again ;  and,  as  he  was  wont, 

most  objectionable  view  is  that  which  applies  the  whole  of  ver.  49  to 
the  lust.  '  For,'  in  that  case,  introduces  merely  a  reason  for  the  eternal 
punishment.  This  view,  too,  takes  'and'  as  =just  as:  '  Evei-y  one' 
(condemned)  'is  salted  with  fire'  (preserved  from  annihilation,  so  that 
the  punishment  can  be  eternal),  'just  as  every  sacrifice,'  etc.  The  con- 
nection with  ver.  50  is  very  forced  on  this  view :  '  Salt  is  good'  [i.  e., 
although  thus  used  as  a  figure  for  preservation  to  punishment,  it  is 
also  a  figure  for  what  is  good),  etc.  Besides,  '  the  salt  of  the  covenant,' 
which  is  the  most  obvious  reference,  is  thrown  out  of  view,  and  mean- 
ings given  to  the  figures  which  are  contrary  to  the  analogy  of  Scrip- 
ture. The  first  view  is  to  be  preferred  as  most  grammatica  ,  most  true 
to  the  correct  reading,  and  most  in  keeping  with  the  context. 

Chap,  X:  1-12.  Discofrse  aboi'T  Divorce.  —  Parallel  passage:  Matt.  9:  1-9. 
Clironology.  Shortly  after  the  discourse  recorded  in  chap.  9  our  Lord  finally  left 
Galilee,  passing  toward  Jerusalem.  This  chapter  takes  up  the  history  after  an  interval 
of  some  length,  omitting  a  number  of  events  which  are  recorded  by  Luke  and  John. 
Intervening  occurrences  (Robinson):  the  sending  out  of  the  Seventy  (Luke  10:  1-lGj; 
the  final  departure  from  Galilee,  passing  through  Samaria  :  Luke  9 :  51-oG ;  John  7 : 
2-10) ;  the  healing  of  the  ten  lepers  i^Luke  17 :  11-19) ;  the  public  teaching  of  Jesus  at 
the  feast  of  Tabernacles  John  7  :  11-53) ;  the  account  of  the  woman  taken  in  adultery 
(John8:ly;  the  reproof  of  the  unbelieving  Jews,  and  the  escape  from  their  hands 
(John  8 :  12-59) ;  the  instniction  of  the  lawyer,  and  the  parable  of  the  good  Samaritan 
(Luke  10 :  28-37j ;  the  incidents  in  the  house  of  Martha  and  Mary  (Luke  10 :  38-42) ; 
the  return  of  the  Seventy  (Luke  10 :  17-24),  which  should  probably  be  placed  earlier ; 
then  in  regular  order  the  events  narrated  in  John,  chaps.  9-11;  'Ephraim'  (John  11:  54) 
being  in  Perea,  and  this  chapter  taking  up  the  history  at  that  point.  The  early  part  of 
this  chapter  gives  us  lessons  concerning  the  marriage  relation  in  the  Church  (vers. 
2-12),  children  in  the  Church  (vers.  13-lG),  and  property  in  the  Church  (vers.  17-31.) 

Ver.  1.  From  thence.  From  Capernaum,  this  being  the  final 
departure  from  Galilee. — The  borders  of  Judasa.  John's  narra- 
tive shows  that  he  visited  Jerusalem  at  least  twice  in  the  interval,  and 
hence  this  account  is  literglly  correct. — And  beyond  Jordan 
(Perea).  The  common  reading  is  '  through  the  farther  side  of  (beyond) 
the  Jordan.'  He  had  already  been  in  Perea,  or  at  least  on  the  borders 
(.John  10:  40).  after  the  feast  of  dedication  and  before  the  raising  of 
Lazarus.  Perea  proper  is  probably  meant.  This  was  part  of  the  terri- 
tory of  Herod  Antipas,  and  extended  from  the  Arnon  on  the  south  to 
Pella  on  the  north  ;  or,  from  the  head  of  the  Dead  Sea  to  a  point  nearly 
opposite  the  boundary  between  Samaria  and  Galilee.  The  name  was 
also  given  to  the  territory  between  the  Arnon  and  the  sources  of  Jor- 
dan, and  sometimes  included  the  whole  eastern  part  of  the  Jordan 
valley  down  to  the  Elamitic  Gulf.     The  breadth  of  the  district  in  all 


126  MAEK  X.  [10:  2-5. 

2  he  taught  them  again.     And  there  came  unto  him 
Pharisees,  and  asked  him,  Is  it  lawful  for  a  man  to 

3  put  away  Ms  Avife?  tempting  him.     And  he  answered 
and  said  unto  them,  What  did  Moses  command  you  ? 

4  And  they  said,  Moses  suffered  to  write  a  bill  of  di- 

5  vorcement,  and  to  put  her  away.     But  Jesus  said  unto 

three  senses  was  not  very  great.  The  Christians  of  Jerusalem  sought 
refuge  in  Perea  (in  Pella)  just  before  the  destruction  of  that  city. — 
And  multitudes.  Matthew  :  '  great  multitudes.' — Come  together 
unto  him  again.  As  they  had  done  on  the  previous  visit  (John 
10:  41,  42),  or,  more  probably,  as  occurred  in  Galilee. — He  taught 
them  again.  Matthew :  '  and  He  healed  them  there.'  The  har- 
monists insert  here  the  record  of  Luke,  chaps.  13  :  22 — 18 ;  14  ;  con- 
sisting mainly  of  parables  appropriate  to  the  advanced  stage  of  our 
Lord's  ministry.  This  assumes  that  He  was  already  on  the  way  to- 
ward Jerusalem,  when  the  Pharisees  came.  The  accounts  of  Mark  and 
Matthew  agree  closely,  but  the  former  puts  the  law  of  Moses  first, 
and  then  that  of  Paradise. 

Ver.  2.  Came  unto  him  Pharisees.  Even  in  remote  Perea, 
almost  the  only  remaining  field  of  labor,  Christ's  opposers  sought 
Him. — Is  it  lawful,  etc.  A  matter  of  dispute  between  the  schools 
of  Hillel  and  Shammai.  Herod  Antipas,  in  whose  dominions  Christ 
now  was,  had  imprisoned  John  the  Baptist  for  too  free  an  utterance  on 
this  point.  Mark  omits  '  for  every  cause  '  (Matthew),  but  the  whole 
subject  is  brought  into  discussion. — Tempting  him,  or,  '  trying  Him.' 
Matthew's  account  shows  that  they  wished,  not  only  to  entangle  Him 
in  their  party  disputes,  but  also  to  place  Him  in  opposition  to  the  law 
of  Moses.  As  an  affirmative  answer  would  probably  have  called 
forth  the  charge  of  lax  morality,  there  was  a  double  snare  laid  for 
Him. 

Ver.  3.  What  did  Moses  command  you  ?  Peculiar  to 
Mark.  This  question  at  once  takes  the  matter  out  of  the  sphere  of 
tradition  and  Rabbinical  hair-splitting,  into  that  of  Divine  law. 

Ver.  4.  Moses  suffered.  This  answer  implies  the  purely  permis- 
sive character  of  the  Mosaic  provision  (Dent.  24  i  1-4),  since  the  bill 
of  divorcement  was  not  designed  to  encourage  divorce,  but  to  render 
it  more  difficult ;  being  in  effect  a  protection  of  the  repudiated  wife. 
Comp.  Matt.  5:  31. 

Ver.  5.  For  your  hardness  of  heart.  Their  general  sinful- 
ness, with  special  reference  to  harshness  toward  their  wives,  which 
this  regulation  was  designed  to  counteract.  It  was  not  to  encourage 
divorce.— He  wrote.  This  implies  that  some  of  the  precepts  of  the 
Mosaic  law  were  of  temporary  validity,  designed  only  to  educate  the 
chosen  people.  The  law  of  Paradise  is,  in  one  sense,  more  permanent, 
just  as  Paul  exalts  the  Abrahamic  covenant  above  the  law  (Gal.  3). 


10:  6-10.]  MARK  X.  127 

them,  For  your  hardness  of  heart  he  wrote  you  this 

6  commandment.     But  from  the  beginning  of  the  crea- 

7  tion,  Male  and  female  made  he  them.     For  this  cause 
shall  a  man  leave  his  father  and  mother,  and  ^  shall 

8  cleave  to   his  wife ;  and  the  tsvain  shall  become  one 

9  flesh :  so  that  they  are  no  more  twain,  but  one  flesh.  What 
therefore  God  hath  joined  together,  let  not  man  put 

10  asunder.     And  in  the  house  the  disciples  asked  him 

1  Some  ancient  authorities  omit  and  shall  cleave  to  his  wife. 

Yer.  6.     But  from  the  beginning  of  the  creation.     In  the 

original  state  in  Paradise.  Polygamy  appeal's  first  (Gen.  4  :  19)  in 
conjunction  with  murder,  and  in  the  line  of  Cain.  The  historical 
truth  of  the  narrative  in  the  first  two  chapters  of  Genesis,  is  assumed 
as  the  basis  of  an  important  argument.  The  creation  of  man  is  affirmed. 
— Male  and  female  (Gen.  1  :  27).  The  question  of  the  Pharisees  is 
answered  by  citing  what  God  did.  In  the  original  creation  of  man  He 
instituted  the  sexual  relation,  and  marriage  as  an  indissoluble  union 
between  one  man  and  one  woman. 

Yer.  7.  Our  Lord  sanctions  the  words  of  Gen.  1  :  24,  by  making 
them  His  own.  Whether  at  first  spoken  by  Adam,  or  a  comment  by 
Moses,  they  are  the  words  of  God  (Matthew). — For  this  cause. 
Comp.  Eph.  5  :  31,  where  the  passage  is  applied  also  to  Christ  and  the 
Church.  God  says,  Christ  says,  that  the  relationship  between  a  man 
and  his  wife  is  closer,  higher,  and  stronger,  than  even  that  between 
children  and  parents.     Notice :  it  is  the  man  who  leaves  his  parents. 

Yer.  8.  The  twain  shall  become  one  flesh.  '  Unity  of  soul 
rfnd  spirit,'  is  not  mentioned.  The  absence  of  it,  however  great  a 
source  of  unhappiness,  is  not  a  ground  of  divorce.  The  essential  bond 
is  the  fact  that  the  twain,  by  marriage,  '  become  one  flesh,'  one  man 
within  the  limits  of  their  united  life  in  the  flesh,  for  this  world.  This 
is  the  first  precept  or  prophecy  of  Holy  writ ;  again  and  again  re- 
ferred to. 

Yer.  9.  "What  therefore  God  hath  joined  together,  etc. 
More  literally  '  did  join  together,'  at  the  time  of  creation.  Our  Lord's 
conclusion.  The  sentence  forms  a  proper  part  of  every  Christian  mar- 
riage ceremony.  It  is  Christ's  protection  of  this  holy  relation.  It 
also  implies  a  warning  against  hasty  marriages,  against  ignorance  and 
forgetfulness  of  the  fact  that  it  is  God  who  forms  the  indissoluble  tie. 
As  a  remnant  of  Paradise  the  marriage  relation  sufi"ers  many  attacks 
from  'the  seed  of  the  serpent.' 

Yer.  10.  And  in  the  house.  An  accurate  detail  peculiar  to 
Mark.  The  fuller  private  teaching  was  needed,  for  these  disciples 
were  to  teach  the  world  new  lessons  on  the  subject  of  marriage  and 
divorce,  and  thus  elevate  woman.  Sadly  enough,  women  who  have 
been  elevated  by  these  teachings  are  seeking  to  overthrow  their  au- 


128  MARK  X.  [10 :  11-14. 


11  again  of  this  matter.  And  he  saith  unto  them,  Who- 
soever shall  put  away  his  wife,  and  many  another, 

12  committeth  adultery  against  her  :  and  if  she  herself 
shall  put  away  her  husband,  and  marry  another,  she 
committeth  adultery. 

13  And  they  ^  brought  unto  him  little  children,  that  he 
should  touch  them :  and  the  disciples  rebuked  them. 

14  But  when  Jesus  saw  it,  he  was  moved  with  indignation, 
and  said  unto  them.  Suffer  the  little  children  to  come 
unto  me ;  forbid  them  not :  for  of  ^  such  is  the  kingdom 

1  were  bringing  (Am.  Com.)  2  To  such  helongeth  (Am.  Ver.). 

thority,  thus   unwittingly  laboring   for   the   renewed    degradation   of 
their  sex. 

Ver.  11.  See  on  Matt.  19 :  9,  where  the  case  of  one  marrying  a  di- 
vorced woman  is  added. — Against  her.  It  is  not  clear  whether  this 
means  the  first  or  second  woman.  But  the  marriage  with  the  second 
is  a  crime  against  the  first,  as  well  as  adultery  with  the  second.  The 
one  justifiable  ground  of  divorce  is  omitted  here,  being  understood  as 
a  matter  of  course. 

Ver.  12.  And  if  she  herself  shall  put  away,  etc.  Mark's 
account  is  peculiar  in  representing  the  woman  as  seeking  the  divorce. 
This  was  unusual  among  the  .Jews  (exceptional  cases :  Michal,  1  Sam.  2-5  : 
44 ;  Herodias,  Matt.  14  :  4),  though  it  occurred  among  the  Greeks  and 
Romans.  Probably  in  this  confidential  interview,  the  delicate  subject 
was  discussed  in  all  its  bearings  (Matthew  preserves  particulars  omitted 
here),  and  Mark  preserves  a  specification  more  applicable  to  Gentife 
readers. 

Vers.  13-16.  The  Blessing  of  Little  Children.— Parallel  passages  :  Matt.  19: 13-15; 
Luke  18  :  15-17.  The  latter  at  this  point  resumes  the  parallelism  with  Matthew  and 
Mark.    The  account  before  vis  is  the  fullest  and  most  striking  of  the  three. 

Ver.  13.  They  brought  unto  him ;  probably  their  pa-ents 
(Luke:  '  their  babes ').  An  encouragement  to  parents  to  bring  even 
'babes'  to  Christ.  Thus  the  doubts  ofthe  disciples  about  the  marriage 
state  were  answered. — That  he  should  touch  them.  So  Luke  ; 
Matthew  :  '  lay  His  hands  on  them  and  pray.'  A  recognition  of 
Christ's  power  to  bless,  since  He  healed  by  laying  on  His  hands. — 
And  the  disciples  rebuked  them.  They  were  engaged  in  an  in- 
teresting discussion  about  mari-iage,  etc.  Abstract  theories  about  house- 
hold relations  should  not  stand  between  the  Lord  and  little  children. 

Ver.  14.  Much  displeased,  i.  6.,  at  the  rebuke  of  the  disciples. 
Peculiar  to  Mark,  Some  sign  of  displeasure  was  probably  on  His 
countenance.  How  careful  we  should  be  not  to  call  forth  His  displea- 
sure, by  keeping  children  from  Him. — Suffer  the  little  children, 


10 :  15,  16.]  MARK  X.  129 

15  of  God.     Verily  I  say  unto  you,  Whosoever  shall  not 
receive  the  kingdom  of  God  as  a  little  child,  he  shall 

16  in  no  wise  enter  therein.       And  he  took  them  in  his 
arms,  and  blessed  them,  laying  his  hands  upon  them. 

etc.  The  natural  impulse  would  be  to  bring  children  to  Him,  do  not 
check  it. — Forbid  tiiem  not,  as  the  disciples  did,  and  many  since 
then. — To  such  belongeth  the  kingdom  of  heaven.  This 
rendering,  preferred  by  the  Am.  Com.,  seems  more  clear  than  that  of 
the  A,  V.  Children  may  be  Christians  ;  heaven  is  full  of  such.  Pro- 
bably a  majority  of  the  redeemed  is  made  up  of  children,  lost  in  Adani 
but  saved  in  Christ,  who  were  sinners  by  nature  though  not  in  act. 
But  ver.  15,  Luke  18  :  17,  and  similar  passages  show  that  children  in 
spirit  are  referred  to  in  the  wider  application.  All  who  are  in  the 
'kingdom'  are  of  a  childlike  spirit  ;  many  in  it  are  actual  children.  It 
follows  :  that  the  earlier  children  are  brought  to  Christ,  the  better  ; 
that  they  too  need  salvation  from  the  Saviour  of  sinners  ;  that,  as  we 
are  privileged  to  bring  them,  we  may  mistakenly  foi'bid  them  both  by 
neglect  and  injudicious  teaching:  (a)  by  not  failing  to  teach  them  of 
Christ,  through  word  and  example  ;  (6)  by  teaching  them  legalism,  i.  e.. 
'  Be  good,  or  God  will  not  love  you,'  instead  of  this :  '  Christ  loves  you, 
therefore  go  to  Him  in  order  to  be  good.'  It  seems  fair  to  infer  that 
through  the  faith  of  parents  a  seed  of  faith  may  exist  in  the  heart  of  a 
child,  so  that  the  infant  members  of  a  Christian  family  ouffht  to  be 
Christian  children,  and  their  education  conducted  in  the  confident  ex- 
pectation that  they  will  show  the  fruits  of  faith.  None  are  too  small 
for  Him  to  notice  ;  none  too  small  for  Him  to  save. 

Ver.  15.  Comp.  Matt.  18:3.  The  connection  here  is  remarkable. 
Not  only  may  infants  be  brought  to  Christ,  but  adults,  in  order  to  enter 
the  kingdom,  to  come  to  Him,  must  become  like  them.  Only  as  a 
little  child  can  any  one  enter  the  kingdom.  It  is  fairly  implied  that 
children  in  years  can  be  Christians,  recognized  as  such  by  their  parents' 
act  and  the  Master's  act  through  His  ministers,  trained  as  such  by 
pai-ents  and  pastors,  and  a  promise  that  His  grace  will  not  fail,  where 
our  faith  does  not  fail. 

Ver.  16.  And  taking  them  in  his  arms.  Mark  loves  to  tell 
of  our  Lord's  gestures.  Christ  did  more  for  the  children  than  those 
who  brought  them  asked,  as  He  always  does.  The  servants  of  such  a 
Master  should  welcome  children  to  His  fold. — Laying  his  hands  on 
them.  '  In  the  Christian  Church  men  are  ordained  to  the  ministry 
by  laying-on  of  hands ;  and  about  the  question  of  proper  ordination 
much  has  been  said  and  written :  on  this  question  churches  have  been 
divided.  But  it  is  remarkable  that  we  are  not  definitely  told  of  Christ's 
ordaining  His  Apostles  by  laying  His  hands  on  them,  i'et  on  children, 
infants,  He  did  lay  hands,  thus  ordaining  them  for  the  kingdom  of  God, 
The  fact  is  also  of  importance  in  determining  whether  the  Church 
should  openly  receive  infants.' 


130  MARK  X.  [10:  17-19. 

17  And  as  lie  was  going  forth  ^  into  the  way,  there  ran 
one  to  him,  and  kneeled  to  him,  and  asked  him,  Good 
^  Master,  what  shall  I  do  that  I  may  inherit  eternal 

18  life  ?     And  Jesus  said  unto  him.  Why  callest  thou  me 

19  good  ?  none  is  good  save  one,  even  God.     Thou  know- 

1  Or,  on  his  way,  2  Or,  Teacher, 

Vers.  17-22.  The  Young  Man  -whom  Jesus  Loved. — Parallel  passages:  Matt.  19: 
16-22  ;  Luke  18 :  18-23.  The  position  of  this  paragraph  is  the  same  in  all  three  Gospels. 
Ver.  17  shows  that  our  Lord  had  alreadj'  started  on  His  journey  to  death.  This  gives 
the  greater  emphasis  to  His  demand  for  self-denial  from  the  rich  young  man.  The 
connection  with  ver.  15  is  also  significant ;  the  love  of  riches  is  the  very  opposite  of 
receiving  '  the  kingdom  of  God,  as  a  little  child.'  Our  Lord  first  presented  the  high 
ideal  of  marriage,  the  closest  htiman  tie,  with  a  hint  that  even  this  must  be  subordi- 
nat«  to  the  claims  of  His  kingdom ;  then  the  position  of  children,  next  in  order  of  inti- 
macy; now  comes  the  relation  to  earthly  possessions,  which  men  value  next  (though 
through  the  influence  of  sin  sometimes  most  of  all).  Our  Lord  meets  the  young  ruler, 
■whom  He  loved,  on  his  own  ground,  leads  him  to  a  recognition  of  the  idol  that  pre- 
vents him  from  entering  the  kingdom. — Going  away  sorrowful  is  not  entering  into  life. 

Ver.  17.  Into  the  -way.  On  His  journey  to  Jerusalem,  as 
He  finally  left  Perea. — There  ran  one,  etc.  Peculiar  to  Mark. 
This  eagerness  and  respect  were  the  more  remarkable,  since  the  man 
was  a  '  ruler'  (Luke),  and  *  very  rich.'  Still  the  enthusiasm  was  also 
that  of  youth  (Matthew :  *  the  young  man ').  This  person  must  not  be 
confounded  either  with  the  lawyer  to  whom  the  parable  of  the  Good 
Samaritan  was  addressed  (Luke  10 :  25),  or  with  the  lawyer  who 
tempted  our  Lord  in  the  temple  (chap.  12:  28-33  ;  Matt.  22:  35-40). 
Some  slight  correspondences  in  the  conversations  lead  the  careless 
reader  into  such  confusion.  The  circumstances,  character  of  the  ques- 
tioner, &c.,  differ  greatly  in  all  three  cases.  The  first  question  here  is, 
however,  similar  to  that  in  Luke  10  :  25.— Good  Master,  what 
shall  I  do  ?  Matthew:  <  Master,  what  good  thing?'  Both  ideas 
were  no  doubt  included  in  the  original  question,  but  in  Matthew's  nar- 
rative the  one  point  ('good  thing')  is  taken  up,  in  Mark  and  Luke  the 
other  ('good  master').  Both  ichat  was  good,  and  who  was  good,  had 
been  misapprehended  by  the  questioner. 

Ver.  18.  "Why  callest  thou  me  good  ?  Matthew  (the  correct 
reading) :  '  Why  askest  thou  me  of  that  which  is  good  ?'  In  applying 
the  term  '  good '  to  our  Lord,  the  young  ruler  was  honest,  but  mistaken. 
He  used  it  without  fully  apprehending  its  meaning.  On  the  connec- 
tion of  this  answer  with  the  one  'good  thing,'  see  Matt.  19:  17.  Either 
*  there  is  none  good,  but  God :  Christ  is  good ;  therefore  Christ  is  God  ' 
— or,  '  there  is  none  good,  but  God  :  Christ  is  not  God  :  therefore  Christ 
is  NOT  good'  (Stier).  Since  but  one  is  good,  God,  then  giving  up  all 
for  Him  is  the  last  test,  and  following  Christ  (ver.  21 )  is  doing  that. 

Ver.  19.  Thou  shalt  not  kill,  etc.     Those  commandments  involv- 


10:  20,21.]  MARK  X.  131 

est  the  commandments,  Do  not  kill,  Do  not  commit 
adultery,  Do  not  steal.  Do  not  bear  false  witness.  Do 

20  not  defraud.  Honour  thy  father  and  mother.     And  he 
said   unto   him,    ^Master,   all   these   things    have   I 

21  observed  from  my  youth.     And  Jesus  looking  upon 
him  loved  him,  and  said  unto  him,  One  thing  thou 

1  Or,  Teacher 

ing  duties  toward  our  fello-w  men  are  cited,  so  as  to  meet  the  young 
man  on  his  own  ground. — Do  not  defraud.  This  probably  answers 
to  the  tenth  commandment. — Honour  tby  father  and  thy  mother. 
This  commandment  connects  the  two  classes  of  duties  enjoined  in  the 
Decalogue,  but  is  here  presented  as  involving  duty  to  man.  Hence  the 
position  it  occupies  in  all  three  accounts.  Matthew  gives  the  sum  of 
the  second  table  of  the  law.  Our  Lord  would  show  the  young  man 
how  much  he  falls  short  of  keeping  of  even  these  commandments. 
What  follows  shows  that  his  obedience,  however  strict,  failed  to  recog- 
nize God  as  the  supreme  good. 

Yer.  20.  All  these  things  have  I  observed  from  my  youth. 
Externally  moral,  perhaps  self-righteous,  he  yet  felt  that  he  lacked 
something.  Peace  of  conscience  had  not  been  attained  by  his  keep- 
ing of  *  all  these  things.'  But  he  had  not  yet  learned  how  much  he 
lacked  of  even  comprehending  the  spirituality  of  the  law. 

Ver.  21.  And  Jesus  looking  upon  him  loved  him.  A  touch- 
ing particular,  peculiar  to  Mark.  The  young  man  made  no  immediate 
response  to  this  love.  How  then  could  Jesus  have  loved  him  in  his 
self-righteousness  and  worldliness  ?  The  phrase  '  looking  upon  him ' 
indicates  that  the  love  was  called  forth  by  the  loveliness  of  the  young 
ruler.  Despite  all  his  mistakes,  there  was  in  him  something  lovely. 
To  this  loveliness  there  was  a  response  in  the  heart  of  Him  who  shared 
our  humanity  so  entirely.  It  may  have  been  a  part  of  the  sorrows  of 
His  early  life,  that  such  affection  met  no  proper  spiritual  response. 
This  view  neither  diminishes  the  poiver  of  our  Saviour's  atfection,  nor 
assumes,  what  is  nowhere  hinted,  that  the  young  man  was  at  heart 
right. — One  thing  thou  laokest.  The  ruler  had  asked  what  he 
lacked  (Matthew).  Judged  from  his  own  point  of  view,  one  duty  was 
as  yet  undone.  Our  Lord  does  not  imply  that  he  had  done  all  but  this 
one  duty :  He  rather  proposes  this  as  a  test,  to  show  that  the  entire 
obedience  was  imperfect. — Sell  "whatsoever  thou  hast.  In  his 
case  wealth  was  the  hindrance ;  in  another  case  it  might  be  something 
else.  All  we  have  belongs  to  Christ,  and  we  hold  it  aright  only  when 
it  is  subordinate  to  Him.  Hence  the  command  is  not  literally  applica- 
ble to  all.  The  gospel  is  here  put  in  legal  form  to  reach  the  legalistic 
young  man's  conscience. — Give  to  the  poor.  Not,  however,  to  buy 
eternal  life  (1  Cor.  13:  3). — The  treasure  in  heaven  is  not  bought 
by  voluntary  poverty  (comp.  Matt.  5 :  12 ;  6 :  20). — Come,  follow  me. 


132  MARK  X.  [10 :  22,  23. 

lackest :  go,  sell  whatsoever  thou  hast,  and  give  to  the 
poor,  and  thou  shalt  have  treasure  in  heaven :   and 

22  come,  follow  me.  But  his  countenance  fell  at  the 
saying,  and  he  went  away  sorrowful :  for  he  was  one 
that  had  great  possessions. 

23  And  Jesus  looked  round  about,  and  saith  unto  his 

(This  briefer  form  is  sustained  by  the  best  authorities  ;  the  clause : 
'  take  up  thy  cross,'  was  easily  transferred  from  similar  passages,  such 
as  chap.  8  :  34  )  This  is  the  tinal  test.  Whenever  property  interferes 
with  following  Christ,  it  must  be  given  up  ;  and  he  who  would  be  a 
Christian,  must  be  ready  to  relinquish  it  for  Christ's  sake,  not  to  win 
salvation  nor  to  buy  a  superior  place  in  heaven. 

Ver.  22.  But  his  countenance  fell.  A  strong  expression,  pe- 
culiar to  Mark,  who  loves  such  minute  details  of  look  and  gesture. — 
He  "went  away  sorrowful.  Whether  he  ever  obeyed,  we  are  not 
told.  Our  Lord's  love  may  have  followed  him,  but  of  the  three  similar 
cases  this  is  the  least  hopeful. — For  he  "was  one  that  had  great 
possessions.  It  was,  however,  not  the  greatness  of  his  wealth,  but 
its  great  hold  on  him,  which  led  him  away.  This  was  his  idol.  Up  to 
the  point  of  decision,  Christ  or  Mammon,  the  Master  had  wisely  led 
him  ;  but  now  he  chose  for  himself,  and  chose  foolishly,  perhaps  fatally, 
as  many  another  amiable  young  man  has  done.  Our  Lord's  comments 
on  'riches'  show  that  this  young  man's  pride  was  intrenched  in  his 
wealth ;  a  part  of  it  he  might  have  been  willing  to  pay  for  '  eternal 
life ; '  but,  being  his  idol,  it  must  be  entirely  relinquished  before  he 
could  enter  the  kingdom  of  heaven.  The  hindrance  is  often  removed 
by  God's  Providence.  Some  practical  inferences:  Respect  for  Christ 
is  not  reception  of  Christ.  Earnest  religious  inquiry  is  not  of  itself  the 
way  to  eternal  life.  No  words  are  so  keen  as  Christ's,  in  cutting  away 
false  hopes.  His  presence  reveals  our  idols.  If  '  character'  saves,  why 
was  this  young  man  not  saved? 

Vers.  23-31.  Discourse  on  Eiches— Parallel  passages:  Matt  19:  23-30;  Luke  18: 
24-30.  This  discourse  was  our  Lord's  comment  upon  the  conduct  of  the  young  ruler. 
It  suggests  many  lessons :  Riches  are  a  hindrance  so  great,  that  just  here  comes  in 
the  declaration  of  God's  saving  omnipotence.— Our  Lord  speaks  the  truth  to  rich  and 
poor  alike.  There  is  no  word  here  that  points  to  a  '  community  of  goods,'  though  this 
was  the  occasion,  were  that  doctrine  correct.  The  giving  up  of  wealth  when  it  is  an 
idol,  the  crucifixion  to  the  world,  here  enjoined,  have  a  moral  quality.  There  is  none 
in  a  forced  equality  of  possessions,  nor  in  voluntary  poverty  with  the  hope  of  winning 
heaven.  Agrarianism,  no  les3  than  avarice,  makes  wealth  the  chief  good  ;  trusting  in 
poverty,  no  less  than  trusting  in  riches,  fosters  pride.— The  highest  lesson  is,  Trust  in 
Almighty  God,  not  in  uncertain  riches. 

Ver.  23.     Looked  round  about.     A  second  look  of   Jesus,  in 
earnest  sadness,  we  may  well  suppose. 


10:  24-27.]  MARK  X.  133 

disciples,  How  hardly  shall  they  that  have  riches  enter 

24  into  the  kingdom  of  God !  And  the  disciples  were 
amazed  at  his  words.  But  Jesus  answereth  again, 
and  saith  unto  them,  Children,  how  hard  is  it  ^for 
them  that  trust  in  riches  to  enter  into  the  kingdom  of 

25  God !  It  is  easier  for  a  camel  to  go  through  a  needle's 
eye,  than  for  a  rich  man  to  enter  into  the  kingdom  of 

26  God.     And  they  were  astonished  exceedingly,  saying 

27  ^unto  him.  Then  who  can  be  saved?     Jesus  looking 

1  Some  ancient  authorities  omit  for  them  that  trust  in  riches.  2  Many  ancient 

authorities  read  among  themselves. 

Ver.  24.  "Were  amazed.  The  word  is  a  strong  one.  Mark  intro- 
duces this  astonishment  of  the  disciples  earlier  than  Matthew,  and 
adds  the  Lord's  explanatioa  :  Children  (a  term  of  affection  to  tran- 
quillize them),  how  hard  is  it  for  them  that  trust  in  riches, 
etc.  That  this  trust  is  almost  inseparable  from  the  possession  of 
riches,  is  implied  by  the  connection  with  ver.  25.  Some  ancient 
authorities  omit:  'for  them  that  trust  in  riches,'  thus  making  the 
statement  more  general. 

Ver.  25.  Easier  for  a  camel,  etc.  A  strong  declaration  of  im- 
possibility (comp.  ver.  26).  This  has  been  weakened  in  two  ways: 
(1.)  by  the  change  of  a  single  letter  (in  some  manuscripts)  of  the  ori- 
ginal, altering  '  camel '  into  'rope;'  (2.)  by  explaining  a  needle's 
eye  to  mean  the  small  gate  for  foot-passengers  at  the  entrance  to  cities. 
The  first  is  iticorrect,  the  second  uncertain  and  unnecessary.  The 
literal  sense  is  not  too  strong,  as  both  the  context  and  abundant  facts 
show.  Our  Lord  elsewhere  speaks  of  a  'camel'  as  a  figure  for  some- 
thing very  large  (Matt.  23:  24) ;  and  in  the  Talmud  the  same  saying 
occurs  about  an  elephant.  '  The  camel  was  more  familiar  to  the  hear- 
ers of  the  Saviour  than  the  elephant,  and  on  account  of  the  hump  on 
ils  back,  it  was  especially  adapted  to  symbolize  earthly  wealth  as  a 
heavy  load  and  serious  impediment  to  entrance  through  the  narrow 
gate  of  the  kingdom  of  heaven.' 

Ver.  26.  Astonished  exceedingly.  Driven  out  of  their 
wonted  state  of  mind,  dismayed.  Evidently  they  felt  that  having 
riches  almost  inevitably  led  to  '  trusting  in  riches.'  In  fact  many  who 
have  not  riches  are  seeking  wealth  as  the  chief  good,  because  they 
already  trust  in  it.  Because  the  impossibility  was  thus  extended,  the 
question,  Then  who  can  be  saved?  was  so  natural. 

Ver.  27.  Lookine;  upon  them.  The  third  look  is  mentioned  by 
Matthew  also.  The  first  (ver.  21)  was  a  look  of  affection,  the  second 
(ver.  23)  a  look  of  sorrow,  the  third  of  kindness  bringing:  hope,  for 
the  grace  of  God  is  declared  to  be  equal  to  this  task. — With  men 
it  is  impossible.      Not  only  in  their  judgment,  but  with  their  power. 


134  MARK  X.  [10:  '28-30- 

upon  them  saith,  With  men  it  is  impossible,  but  not 
with    God :    for   all   things    are   possible   with    God. 

28  Peter  began  to  say  unto  him,  Lo,  we  have   left  all, 

29  and  have  followed  thee.  Jesus  said,  Yerily  I  say 
unto  you.  There  is  no  man  that  hath  left  house,  or 
brethren,  or  sisters,  or  mother,  or  father,  or  children, 

30  or  lands,  for  my  sake,  and  for  the  gospel's  sake,  but 
he  shall  receive  a  hundredfold  now  in  this  time,  houses, 
and  brethren,  and  sisters,  and  mothers,  and  children, 
and  lands,  with  persecutions;  and  in  the  Svorld   to 

1  Or,  age. 

— All  things  are  possible  with  God.  God's  grace  not  only  can, 
but  does,  save  some  who  are  rich  in  spite  of  all  the  hindrances  their 
•wealth  occasions. — This  passage  opposes  the  love  of  money  in  every 
form  and  among  all  conditions  of  men.  The  desire  for  -wealth,  even 
more  than  the  actual  possession  of  it,  interferes  with  entering  into  a 
kingdom  where  humility  is  a  cardinal  virtue  and  self-denial  an  essen- 
tial prerequisite.  He  has  learned  the  lesson  right,  who  applies  this 
mainly  to  himself,  seeking  the  almighty  grace  which  can  save  him  from 
his  trust  in  earthly  things. 

Yer.  28.  Peter  began  to  say.  Probably  under  the  influence  of 
the  astonishment  just  mentioned.  On  the  special  promise  to  the 
Apostles,  see  Matt.  19  :  28.  Mark's  account  presents  a  fcAv  peculiar 
features. 

Yer.  29.  For  the  gospel's  sake.  A  similar  addition  occurs  in 
chap.  8:  38.  Mark  perhaps  inserts  this  in  both  places,  in  consequence 
of  his  own  shrinking  from  suffering  on  account  of  the  gospel  (Acts  13: 
13  ;  15:  38) ;  so,  also,  '  with  persecutions '  (ver.  30).  He  would  guard 
others  against  his  own  mistake. 

Yer.  30.  Now  in  this  time.  So  Luke.  It  is  implied,  though 
not  very  plainly,  in  Matthew's  account. — Houses,  etc.  This  repeti- 
tion is  peculiar  to  Mark,  and  chai'acteristic. — Mothers.  •  Nature 
gives  us  only  one;  but  love,  many'  (see  Rom.  16  :  13).  We  do  not 
find  'fathers'  here,  or  'wives'  ('wife'  being  of  doubtful  authority  in 
ver.  29),  the  new  relations  being  spiritual.  The  former  is  omitted,  pro- 
bably for  the  reason  suggested  in  Matt.  23 :  9  ('  One  is  your  father,' 
etc.),  and  the  omission  then  contains  a  lesson.  Christian  love  and  hos- 
pitality literally  fulfil  this  promise.  But  the  hope  of  such  a  reward  is 
not  the  proper  motive.  The  promise  is  made  only  to  those  who  do 
this  'for  my  sake  and  the  gospel's  sake.' — With  persecutions. 
According  to  the  gospel,  the  persecutions  are  a  part  of  our  best  pos- 
sessions (Matt.  5  :  12  :  Rom.  5  :  3,  etc.),  and  really  prevent  the  others 
from  becoming  a  curse.  This  phrase  not  only  serves  to  spiritualize 
the  whole  promise,  but  to  guard  against  its  misuse. 


10:  31,32.]  MARK  X.  135 

31  come  eternal  life.     But  many  that  are  first  shall  be 
last ;  and  the  last  first. 

32  And  they  were  in  the  way,  going  up  to  Jerusalem; 
and    Jesus   was  going  before   them  :  and   they  were 

Yer.  31.  But  many,  etc.  The  form  differs  slightly  from  that  in 
Matthew,  but  in  each  case  the  proverb  is  a  caution  against  trusting  to 
appearances  or  to  the  permanence  of  present  circumstances  and  condi- 
tions." The  Twelve  were  liable  to  mistake  priority  in  time  of  calling 
for  priority  in  position — a  frequent  mistake  in  every  human  society, 
but  doubly  a  mistake  where  God's  free  grace  is  concerned.  The  pro- 
verb is  illustrated  in  Matthew's  account  by  the  parable  of  the  laborers 
in  the  vineyard  (Matt.  20:  1-lG).  Lange :  'Believers  are  to  find  a 
new  and  eternal  home  and  country,  new  and  eternal  relationships,  and 
new  and  eternal  possessions,  of  which  the  blessings  enjoyed  by  them 
on  earth  are  to  be  the  earnest  and  foretaste.  All  these  promises  are 
summed  up  in  that  of  being  made  heirs  of  eternal  life  (Rom.  8).' 

Vers.  32-34.  The  Thied  Phebiction  of  the  Passion. — Parallel  passages:  Matt. 
20 :  17-19 ;  Luke  18 :  31-34.  This  prediction  was  made  during  the  direct  journej'  to 
Jerusalem,  from  Perea  through  Jericho,  just  before  the  last  Passover.  The  raising  of 
Lazarus  is,  however,  placed  by  some  between  the  departure  from  Perea  and  this  final 
journey.  The  approach  of  His  death  calls  for  a  more  specific  prediction  to  the  Twelve. 
The  crucifixion  is  mentioned  only  in  Matthew's  account. 

Ver.  32.  They  were  in  the  way.  Actually  on  the  public  road. 
— Going  up  to  Jerusalem;  continuing  the  journey  already  begun. 
— Jesus  -was  going  before  them,  leading  the  way.  Probably  im- 
plying some  remarkable  energy  in  His  gait,  some  determination  or 
eagerness  in  His  manner. — And  they  "were  amazed.  At  His 
eagerness.  By  this  time  they  knew  that  great  danger  awaited  Him  at 
Jerusalem. — And  they  that  followed  (him)  were  afraid.  Of 
this  known  danger  to  Himself,  which  they  may  have  thought  threatened 
themselves  also.  This  graphic  description  is  peculiar  to  Mark.  The 
better  supported  reading  is  followed  here,  which  distinguishes  between 
those  who  were  '  amazed,'  and  those  who  were  '  afraid.'  Explanations  : 
(1)  The  whole  body  were  amazed,  so  much  so  that  only  some  continued 
to  follow,  and  these  were  afraid.  But  multitudes  attended  Him  all  the 
way.  Besides,  according  to  Luke  18  :  34,  even  the  revelation  of  the 
Twelve  was  not  understood  by  them ;  how  then  should  His  manner  of 
walking  frighten  away  most  of  the  crowd?  (2)  The  better  view  is  :  The 
Twelve  nearest  to  Him  were  amazed,  and  the  larger  company  of  fol- 
lowers were  afraid,  though  further  away  from  Him. — And  he  took 
again  the  twelve  (aside),  as  He  frequently  did. — Began  to  tell. 
Opened  up  this  subject  again,  for  the  third  time,  exclusive  of  the  inti- 
mation to  the  three  chosen  disciples  (chap.  9:9).  This  was  a  fuller 
and  more  detailed  revelation  of  the  time  and  the  mode  of  His  sufferings 


136  MARK  X.  [10:  33-35. 

amazed;  ^and  they  that  followed  were  afraid.     And 
he  took  again  the  twelve,  and  began  to  tell  them  the 

33  things  that  were  to  happen  unto  hiip,  saying,  Behold, 
we  go  up  to  Jerusalem ;  and  the  Son  of  man  shall  be 
delivered  unto  the  chief  priests  and  the  scribes ;  and 
they  shall   condemn  him  to  death,  and  shall  deliver 

34  him  unto  the  Gentiles :  and  they  shall  mock  him,  and 
shall  spit  upon  him,  and  shall  scourge  him,  and  shall 
kill  him ;  and  after  three  days  he  shall  rise  again. 

35  And  there  come  near  unto  him  James  and  John,  the 
sons  of  Zebedee,  saying  unto  him,  ^Master,  we  would 
that  thou  shouldest  do  for  us  whatsoever  we  shall  ask 

1  Or,  but  some  as  they  followed  were  afraid.  2  Qr,  Teacher. 

and  of  the  agents  who  should  be  engaged  therein. — That  were  to 
happen,  not,'  that  should.'     Certainty  and  nearness  are  implied. 

Ver.  33.  "We  go  up  to  Jerusalem.  On  the  journey  to  death 
which  He  had  previously  predicted  (Matt.  16  :  21). — Delivered  un- 
to the  chief  priests.  More  detailed  than  chap  9  :  81:  'into  the 
hands  of  men.'  A  double  betrayal  is  implied :  first  by  His  professed 
friends  to  His  declared  enemies  ;  then  by  His  own  people  to  the  Gen- 
tiles.— They  shall  condemn  him  to  death.  A  reference  to  the 
judicial  condemnation  on  the  part  of  the  Sanhedrin  (chap.  14:  64). — 
And  shall  deliver  him  unto  the  Gentiles.    Comp.  chap.  15  :  1. 

Ver.  34.  Spit  upon  him.  See  chap.  15:  19.  Omitted  by  Mat- 
thew.— Kill  him.  Matthew:  '  crucify  Him,'  which  is  implied  here,  as 
the  '  Gentiles,'  to  whom  the  whole  verse  refers,  were  to  put  Him  to 
death.  The  Twelve  failed  to  understand  this  detailed  prediction  (Luke 
18  :  34).  That  danger  threatened  they  felt,  but  they  may  have  given 
this  prediction  figurative  interpretations. — After  three  days.  This 
form  is  given  by  Mark  in  all  three  predictions  (chaps.  8:31;  9  :  31; 
and  here). 

Vers.  35^5.  The  Request  of  the  Sons  of  Zebedee. — Parallel  p-issage :  Matt.  20 : 
20-28.  On  the  way  from  Perea  (see  vers.  32-34)  to  Jericho,  this  ambitious  request  was 
made  by  the  two  sons  of  Zebedee  and  their  mother  Salome  (Matthew).  This  was  pro- 
bably occasioned  by  the  prediction,  and  leads  to  further  instruction. 

Ver.  35.  And  James  and  John.  The  request  doubtless 
originated  with  them.  (The  priority  of  the  name  of  James  suggests 
that  he  was  the  older  brother.)  In  the  account  of  Matthew  (20:  20- 
22),  the  answer  is  addressed  to  them,  and  Salome  appears  as  an  inter- 
cessor for  them.  Either  both  mother  and  sons  preferred  the  request, 
or  the  mother /or  the  sons. — We  would  that  thou  shouldest  do, 


10:  3G-40.]  MAP.K  X.  137 

36  of  thee.     And  he  said  unto  them,  What  would  ye  that 

37  I  should  do  for  you?  And  they  said  unto  him.  Grant 
unto  us  that  we  may  sit,  one  on  thy  right  hand,  and 

38  one  on  thy  left  hand,  in  thy  glory.  But  Jesus  said 
unto  them,  Ye  know  not  what  ye  ask.  Are  ye  able 
to  drink  the  cup  that  I  drink  ?  or  to  be  baptized  with 

39  the  baptism  that  I  am  l^aptized  with  ?  And  they  said 
unto  him.  We  are  able.  And  Jesus  said  unto  them, 
The  cup  that  I  drink  ye  shall  drink  ;  and  with  the 
baptism  that  I  am  baptized  withal  shall  ye  be  baptized : 

40  but  to  sit  on  my  right  hand  or  on  my  left  hand  is  not 

etc.  The  form  of  the  request  is  more  fully  stated  here,  but  in  both  ae- 
counts  there  appears  the  same  consciousness  that  what  was  desired  was 
of  doubtful  propriety. 

Yer.  36.  "What  would  ye,  etc.  This  question  also  is  fuller  in 
Mark's  account. 

Yer.  37.  One  on  thy  right  hand,  and  one  on  thy  loft  hand, 
in  thy  glory.  (Matthew:  'in  thy  kingdom '.}  The  liighest  places 
of  honor,  implying  special  authority  also,  as  is  indicated  by  the  answer 
(ver.  42).  The  request  was  based  upon  ignorance  (comp.  ver.  38), 
was  prompted  by  ambition  (comp.  vers.  42-44),  however  natural  it  may 
have  been. 

Yer.  38.  Ye  know  not  what  ye  ask.  Addressed  to  James 
and  John  (according  to  both  accounts),  who  had  prompted  their  mother. 
The  request  could  scarcely  have  been  occasioned  by  jealousy  of  Peter. 
Had  he  been  appointed  '  primate,'  this  would  have  been  an  opportunity 
for  upholding  him  in  that  position.  When  John  saw  the  crucified 
thieves  on  the  right  and  left  hand  of  his  dying  Lord,  he  knew  what  he 
had  asked. — To  drink  the  cup  ?  A  frequent  Scriptural  figure  for 
the  Providential  portion  assigned  to  any  one  ;  especially  for  a  suffering 
lot.  It  refers  to  inward  anguish  here.  —  Or  to  be  baptized,  etc. 
The  two  clauses  about  our  Lord's  baptism  (vers.  38-39)  are  peculiar  to 
this  Gospel ;  the  best  authorities  omit  them  in  Matthew.  We  find  a 
vividness  too  in  use  of  the  present  tense :  that  I  drink— that  I  am 
baptized  "with  (so  in  ver.  39).  '  The  Lord  had  already  the  cup  of 
His  suffering  at  His  lips  :  was  already,  so  to  speak,  sprinkled  with  the 
first  drops  of  the  spray  of  His  baptism  of  blood'  (Alford). 

Ver.  39.  We  are  able.  They  were  not  the  least  courageous  of 
the  Twelve  (comp.  John  18:  15),  but  they  also  forsook  Him  and  fled 
(chap.  14  :  50)  in  the  hour  of  trial. — The  cup  that  I  drink  ye 
shall  drink.  James  was  the  first  martyr  among  the  Twelve;  John 
died  a  natural  death  at  an  advanced  age,  but  in  a  spiritual  sense  his 
was  the  longest  martyrdom. 

Ver.  40.     Is  not  mine,  etc.     Either,  it  is  not  a  favor  to  be  gained 


138  MAUK  X.  [10:  41-44. 

mine  to  give :  but  it  is  for  them  for  whom  it  hath  been 

41  prepared.  And  when  the  ten  heard  it,  they  began  to 
be  moved  with  indignation  concerning  James  and  John. 

42  And  Jesus  called  them  to  him,  and  saith  unto  them, 
Ye  know  that  they  which  are  accounted  to  rule  over 
the  Gentiles  lord  it  over  them ;  and  their  great  ones 

43  exercise  authority  over  them.  But  it  is  not  so  among 
you :  but  whosoever  would  become  great  among  you, 

44  shall  be  your  ^  minister :  and  whosoever  would  be  first 

1  Or,  servant. 

by  asking ;  or,  it  is  not  in  my  power,  but  it  will  be  assigned  to 
those  for  whom  it  hath  been  prepared,  according  'to  the  eternal 
predestination  of  eternal  positions  in  the  kingdom  of  God.'  (Matthew 
adds:  'of  my  Father'.)  Yet  these  two  might  occupy  the  position. 
Christ  asserts  that  His  will  as  Ruler  in  His  kingdom  accords  with  the 
eternal  purpose  of  God ;  this  purpose,  because  its  individual  objects 
were  as  yet  concealed,  forbade  their  ambitious  solicitation. 

Ver.  41,  The  ten,  so  Mattliew  also,  including  himself,  A 
proof  of  humility  and  truthfulness, ■ — They  began.  Peculiar  to 
Mark,  suggesting  that  their  feeling  was  soon  interrupted.— Moved 
•with  indignation  (so  the  verb  is  usually  rendered  in  the  Rev.  Ver.). 
— Concerning  James  and  John,  This  displeasure  was  no  more 
praiseworthy  than  the  ambition  of  the  two,  and  was  speedily  discoun- 
tenanced, 

Ver.  42.  Accounted  to  rule  over  the  Gentiles,  have  the  title 
of  rulers  (God  being  the  real  Ruler),  or,  are  recognized  as  rulers,  the 
essence  of  all  heathen  government  being  despotism.  The  latter  is  per- 
haps the  more  suggestive  sense.  The  .Jewish  form  of  government,  as 
ordained  by  God,  was  designed  to  exclude  tyranny. — Lord  it  over 
them,  i.  e.,  exercise  tyrannical  and  arbitrary  power. — Their  great 
ones.     Either  conquerors  and  usurpers,  or,  the  officers  of  state. 

Ver.  43.  But  it  is  not  so  among  you.  The  present  tense,  used 
by  Mark,  according  to  the  best  authorities,  agrees  with  his  vivacious 
style.  To  maintain  superiority  of  rank  by  force  is  not  Christian,  even 
if  encouraged  by  ecclesiastical  organizations.  In  such  organizations 
it  is  most  hurtful,  for  freedom  in  the  Christian  communion  is  neces- 
sary to  true  civil  freedom.— But  whosoever  would  become  great 
among  you,  i.e.,  great  in  the  next  life,  let  him  be  your  minister, 
i.  e.,  in  this  life, 

Ver,  44.  Would  be  first,  &c.  This  is  a  repetition  of  the  same 
thought,  but  with  increased  emphasis,  since  'be  first'  is  stronger 
than  'become  great,'  and  servant  here  (Gr.  'bond-servant')  is 
stronger  than  the  related  word  '  minister '  in  the  previous  clause. 
Deep  humility  expressing  itself  in  a  service  of  love  is  the  measure  of 


10 :  45, 46.]  MARK  X.  139 

45  among  you,  shall  be  ^servant  of  all.  For  verily  the 
Son  of  man  came  not  to  be  ministered  unto,  but  to 
minister,  and  to  give  his  life  a  ransom  for  many. 

46  And  they  come  to  Jericho :  and  as  he  went  out  from 
Jericho,  with  his  disciples  and  a  great  multitude,  the 

.   son  of  Timseus,  Bartimseus,  a  blind  beggar,  was  sitting 

1  Gr.  bondservant. 

Christian  greatness,  actually  constituting  it  here,  but  acknoAvledged 
hereafter.  Official  orders  in  the  Church  are  not  forbidden,  but  real 
greatness  is  independent  of  such  orders.  However  necessary,  they  are 
intended  to  advance  the  liberty  of  the  Church.  Service  rendered  to 
Christians  ranks  higher  than  office  in  the  Church, 

Ver.  45.  For  verily  the  Son  of  man.  What  He  asked  of  them 
■was  on  the  ground  of  what  He  did  Himself. — Came.  His  appearing 
in  the  world  was  not  to  be  ministered  unto,  not  to  be  personally 
served  by  others,  nor  to  exercise  an  external  authority  for  His  own 
external  interest,  but  to  minister,  to  serve  others,  as  His  whole 
ministry  shoAved.  Christ's  example  enforces  the  lesson  of  humility, 
but  a  deeper  truth  is  now  for  the  first  time  declared. — And  to  give 
his  life.  The  crowning  act  of  His  ministering  to  others. — A  ransom 
for  many.  '  Ransom  '  may  mean  only  the  payment  for  a  life  destroyed 
(Exod.  21 :  20),  the  price  paid  for  the  redemption  of  a  slave  (Lev.  2') : 
5).  As  however  it  also  means  'propitiation'  (Prov.  lo  :  8),  and  the 
word  translated  '  for  '  means  '  in  the  place  of,'  this  passage  affirms  that 
our  Lord's  death  was  vicarious  ;  by  His  death  as  a  ransom-price  the 
'many'  are  to  be  redeemed  from  the  guilt  and  power  of  sin.  As  soon 
as  the  disciples  could  bear  it,  they  were  taught  this  central  truth  of 
the  gospel,  to  which  they  gave  such  prominence,  after  the  Holy  Ghost 
came  upon  them.  This  tender  rebuke  of  their  ambition  bases  the  car- 
dinal grace  of  humility  upon  the  cardinal  doctrine  of  the  Atonement. 

Vera.  46-52.  The  Healing  of  Blind  Barti50eus. — Parallel  passages :  Matt.  20 : 
29-34;  Luke  18  :  35^3.  Reaching  Jericho  about  a  week  before  the  Passover,  our  Lord 
performed  the  miracle  here  detailed.  Matthew  mentions  two  blind  men,  Mark  and 
Luke  but  one,  the  former  giving  his  name.  Matthew  and  Mark  say  that  the  miracle 
occurred  as  they  went  out  of  Jericho;  Luke  'as  He  drew  nigh  unto  Jericho.'  The 
latter  also  narrates  the  interview  T\ith  Zaccheus  and  the  parable  of  the  ten  pounds, 
as  following  this  miracle  and  immediately  preceding  the  journey  to  Jerusalem. 
Accepting  Luke's  order,  we  suppose  that  our  Lord  remained  for  a  day  at  Jericho, 
and  that  the  healing  occurred  during  some  excursion  into  the  neighborhood.  Our 
Lord  left  Jericho  for  Bethany  during  the  afternoon  of  Friday  (8th  of  Xisan),  a  week 
before  the  crucifixion.      On  Saturday  He  was  in  Bethany  (.John  12 :  1). 

Ver.  46.  And  they  come  to  Jericho.  Our  Lord  entered  the 
city  before  the  blind  man  was  healed,  so  that  Luke's  account  (chap. 
18:    35)    refers  to   a  second  entrance. — As    he   went   out   from 


140  MARK  X.  [10:  47-49. 

47  by  the  way  side.  And  when  he  heard  that  it  was 
Jesus  of  Nazareth,  he  began  to  cry  out,  and  say,  Jesus, 

48  thou  son  of  David,  have  mercy  on  me.  And  many 
rebuked  him,  that  he  should  hold  his  peace :  but  he 
cried  out  the  more  a  great  deal,  Thou  son  of  David, 

49  have  mercy  on  me.  And  Jesus  stood  still,  and  said. 
Call  ye  him.     And  they  call  the  blind   man,  saying 

Jericho.  Jericho  was  in  the  tribe  of  Benjamin  on  the  borders  of 
Ephraim,  about  two  hours  journey  from  the  Jordan,  and  the  road 
thence  to  Jerusalem  was  dithcult  and  dangerous  (Luke  10  :  30-o4). 
The  district  was  a  blooming  oasis  in  the  midst  of  an  extended  sandy 
plain,  watered  and  fruitful,  rich  in  palms,  roses,  and  balsam  :  hence 
probably  the  name  ('the  fragrant  city').  Built  by  the  Canaanites, 
and  destroyed  by  Joshua  (Josh.  6  :  26),  it  was  rebuilt  and  fortified  at 
a  later  day,  and  became  the  seat  of  a  school  of  the  prophets.  Herod 
the  Great  beautified  it,  and  it  was  one  of  the  most  pleasant  places  in 
the  land.  In  the  twelfth  century  scarcely  a  vestige  of  the  place  re- 
mained, there  is  now  on  the  site  a  wretched  village,  Richa  or  Ericha, 
with  about  200  inhabitants.  Robinson,  however,  locates  the  old  Jeri- 
cho in  the  neighborhood  of  the  fountain  of  Elisha  (two  miles  north- 
west of  Richa). — The  son  of  Timaeus,  Bartimaeus.  Some  think 
the  father  was  well  known,  but  the  order  in  the  original  suggests  that 
the  son  was  the  well-known  personage.  '  Bar '  =  son,  as  Mark  seems 
to  explain.  —A  blind  beggar.  He  was  probably  begging  as  he  sat, 
as  the  A.  V.  states,  but  the  original  does  not  necessarily  mean  this. 
Why  Matthew  (20  :  30-34)  mentions  two  blind  men,  and  Mark  and 
Luke  but  one,  has  been  variously  explained  ;  but  ii  is  altogether  un- 
necessary to  find  a  contradiction  in  the  accounts.  The  prominence  of 
this  one  is  evident  from  tlie  narrative  before  us,  which  is  in  many  re- 
spects the  most  exact  and  vivid  of  the  three. 

Ver.  47.  Jesus  of  Nazareth,  lit.,  'the  Nazarene.'  Mark  alone 
(with  one  exception)  vises  this  form.  It  was  sometimes  a  term  of  con- 
tempt. In  any  case  we  can  contrast  the  title  given  by  the  crowd  with 
that  in  the  cry  of  the  blind  beggar:   Son  of  David  (Messiah). 

Ver.  48.  That  he  should  hold  his  peace.  The  multitude  did 
not  object  to  the  title,  'son  of  David,'  but  thought  the  ci'y  would  annoy 
our  Lord. — But  he  cried  out  the  more  a  great  deal.  In  persis- 
tent faith.  The  continued  crying  is  set  forth  even  more  strongly  here 
than  in  the  account  of  Matthew. 

Ver.  40.  And  Jesus  stood  still.  He  now  allows  Himself  <o  be 
publicly  called  :  '  Son  of  David.'  Peculiar  in  this  form  to  Mark,  and 
omitted  altogether  by  IMatthew.  This  was  a  '  reproof  to  the  re- 
provers.' It  seems  to  have  had  an  effect,  for  tlie  words  now  addressed 
to  the  blind  man  are  full  of  sympathy  :  Be  of  good  cheer:  rise,  he 
calleth  thee.     The  order  is  that  of  kindness,  faith  would  put:  '  He 


10:50-52—11:1.]  MARK  XI.  141 

unto  him,  Be  of  good   cheer  :    rise,  he   calleth    thee. 

50  And  he,  casting  awav  his  garment,  sprang  up,  and 

51  came  to  Jesus.  And  Jesus  answered  him,  and  said, 
What  wilt  thou  that  I  should  do  unto  thee  ?  And  the 
blind  man   said  unto  him,  ^  Rabboni,  that  I    may  re- 

52  ceive  my  sight.  And  Jesus  said  unto  him.  Go  thy 
way ;  thy  faith  hath  ^  made  thee  whole.  And  straight- 
way he  received  his  sight,  and  followed  him  in  the 
way. 

11  :  1  And  when  they  draw  nigh  unto  Jerusalem,  unto 

1  See  John  xx.  16.  2  Or,  saved  thee 

calleth  thee  '  first.  The  forlDidding  and  the  cheering  address  represent 
the  priestly  spirit  which  would  keep  men  from  applying  directly  to 
Christ,  and  the  true  spirit  of  the  gospel  messengers. 

Ver.  50.  Casting  a-way  his  garment.  A  detail  indicating  that 
the  narrative  comes  from  an  eye-witness.  Bartimgeus  did  not  stop  to 
care  for  the  cloak  that  might  be  lost,  if  it  impeded  his  progress.  Nay, 
if  he  received  his  sight,  it  could  easily  be  found  again. — Sprang  up. 
This  mark  of  eagerness  is  also  peculiar  to  this  account. 

Ver.  51.  What  ■wilt  thou,  etc.  The  question  was  to  call  forth  an 
expression  of  his  faith  in  Jesus. — Rabboni,  or,  ^  my  Master,'  (as  in 
John  20  :  16),  the  most  respectful  of  the  three  titles,  Rab,  Eabbi,  Eab- 
boni. — That  I  may  receive  my  sight,  or,  '  see  again.'  Not  how  or 
why,  but  the  desire,  which  he  believes  the  Lord  can  grant  in  the  best 
way. 

Ver.  52.  Go  thy  way.  Not  necessarily  a  command  to  depart,  but 
a  token  that  his  prayer  was  granted.  The  commendation  is  omitted  by 
Matthew,  who  speaks  of  our  Lord  touching  the  blind  man,  but  this 
seems  more  accurate. — Followed  him  in  the  way.  Not  simply 
for  the  time  being,  we  suppose,  but  joined  the  multitude  who  went  up 
to  Jerusalem  with  our  Lord.  The  effect  on  the  people  is  described  by 
Luke.  Our  -Lord  thus  proved  that  He  came  to  minister  (ver.  45). 
This  is  the  last  miracle  recorded  in  detail  in  the  Gospels,  and  one  of 
the  most  encouraging.  '  Thousands  have  read  this  simple  and  touch- 
ing story  as  a  truthful  history  of  their  own  spiritual  blindness,  and  its 
removal  through  the  abounding  grace  of  Jesus  Christ '  (J.  J.  Owen). 

Chap.  XI:  1-11.  The  PrBtic  Entry  into  Jerusalem. —Parallel  passages:  Matt. 
21 : 1-11 ;  Luke  19 :  29-44  ;  John  12 :  12r-10.—Chr(moloo;/.  The  date  of  the  public  entry 
into  Jerusalem  (narrated  by  all  four  Evangelists)  wag  Sunday,  the  \Oth  of  the  mo>ith  Ni- 
san.  The  narrative  of  Mark  is  the  moat  exact.  We  hold  that  our  Lord  ate  the  Pass- 
over at  the  usual  time  (comp.  chap.  14 :  17),  and  was  crucififed  on  Friday.  Beckoning 
back  from  this  date,  we  infer  that  He  left  Jericho  on  Friday,  the  8th  of  Nisan,  reached 


142  MARK  XI.  [11:2. 

Bethphage  and  Bethany,  at  the  mount  of  Olives,  he 

2  sendeth  two  of  his  disciples,  and  saith  unto  them.  Go 

your  way  into  the  village  that  is  over  against  you  :  and 

straight^7ay  as  ye  enter  into  it,  ye  shall  find  a  colt  tied, 

Bethany  the  next  day  ('six  daj^s  before  the  passover;'  John  12 :  2).  On  the  evening 
of  that  day,  after  the  Sabbath  had  ended,  the  anointing  by  Mary  in  the  house  of  Simon 
the  leper  took  place  (see  John  12  :  2).  On  the  reasons  for  preferring  this  date,  see  on 
chap.  1-i  :  3-9.  John  explicitly  says  (12  :  12)  that  the  entry  took  place  '  the  next  day.' 
The  date  is  significant,  for  on  the  10th  of  Kisan  the  Paschal  lamb  was  selected  (Exod. 
12  :  3),  being  kept  until  the  14th.  This  public  entry  was  intentional,  not  accidental, 
nor  caused  by  the  zeal  of  His  followers,  as  is  evident  from  all  the  details,  from  the  pro- 
phecy cited,  and  from  the  reply  to  the  Pharisees  (Luke  19  :  40 :  'If  these  should  hold 
their  peace  the  stones  would  immediately  cry  out ').  It  prepared  the  way  for  His  suf- 
ferings by  a  public  avowal  of  His  mission,  was  a  temporary  assumption  of  His  rightful 
royal  prerogative,  to  hasten  a  decision  in  Jerusalem.  A  merciful  mea^iure  to  believing 
hearts,  one  of  judgment  to  His  enemies.  A  glimpse  of  glory  given  to  men,  but  only 
increasing  the  hatred  of  the  rulers,  and  hastening  His  death.  A  remarkable  contrast 
to  the  procession  to  Golgotha  (Luke  18  :  26  ff  j,  both  strictly  in  keeping  with  the  pur- 
pDse  of  His  mission,  'to  give  His  life  a  ransom  for  many.' 

Ver.  1.  Unto  Jerusalem.  The  words  'to'  and  'unto'  (A.  V.) 
are  the  same  in  the  original.— Bethphage  ('house  of  figs'),  and 
Bethany  (' house  of  dates').  So  Luke.  The  two  phices  were  pro- 
bably near  each  other,  but  of  the  former  no  trace  remains.  Bethphage 
was  probably  nearer  to  Jerusaleia.  Some  suppose  that  Bethany  lay 
oif  the  road  from  Jericho  to  .Jerusalem,  and  our  Lord  having  turned 
aside  to  visit  it,  now  returned  to  Bethphage  on  the  direct  route. — The 
mount  of  Olives.  This  lay  between  Bethphage  and  Jerusalem, 
about  'a  sabbath  day's  journey'  from  the  city  (Acts  1  :  12).  There 
were  three  roads  to  the  city:  a  winding  northern  one,  a  steep  footpath 
directly  over  the  summit,  and  a  southern  road,  usually  taken  by  horse- 
men and  caravans.  The  usual  opinion  has  selected  the  middle  road  as 
that  taken  by  our  Lord  on  this  occasion,  but  the  view  that  He  passed 
over  the  southern  or  main  road,  accords  best  with  the  various  accounts 
of  the  procession  and  its  incidents.  See  Luke  19:  41.  The  hill  is 
about  seven  hundred  feet  high,  overlooking  every  part  of  Jerusalem, 
which  lies  west  of  it,  separated  from  it  by  the  valley  of  the  Kidrou 
( '  brook  Ividron,'  John  18  :  1).  The  garden  of  Gethsemane  is  on  the 
west  side  of  the  mount.  The  temple  was  in  the  foreground,  as  one 
looked  down  on  the  city  from  this  elevation. — He  sendeth  two  of 
his  disciples.  Tbeir  names  are  not  given.  This  sending  was  a  royal 
act  in  all  its  details. 

Ver.  2.  Into  the  village.  Bethphage;  not  Bethany,  from  which 
He  had  just  come. — A  colt.  Matthew  mentions  the  mother,  but 
Mark  and  Luke  the  colt  only. — Whereon  no  man  ever  yet  sat. 
This  agrees  with  the  account  that  the  mother  was  with  it.     Animals 


11:  3-7.]  MARK  XI.  143 

whereon  no  man   ever  yet  sat ;  loose  him,  and  bring 

3  him.     And  if  any  one  say  unto  you,  Why  do  ye  this? 
say  ye,  The  Lord  hath  need  of  him;  and  straightway 

4  he  ^  will  send  him  ^  back  hither.    And  they  went  away, 
and  found  a  colt  tied  at  the  door  without  in  the  open 

5  street ;  and  they  loose  him.    And  certain  of  them  that 
stood  there  said  unto  them,  What  do  ye,  loosing  the 

6  colt  ?     And  they  said  unto  them  even  as  Jesus  had 

7  said  :  and  they  let  them  go.     And  they  bring  the  colt 

1  Gr.  sendeth.  2  Qr,  again. 

never  yet  worked  were  used  for  sacred  purposes  (Num.  19:2;  Deut. 
21  :  3  ;  1  Sam.  6  :  7).  The  unbroken  animal  would  be  quieter,  if  the 
mother  was  with  him. — Loose  him,  and  bring  him.  This  act  was 
to  be  significant  of  Christ's  royal  prerogative.  Yet  in  His  exercise  of 
power  the  willingness  of  men  concurs. 

Ver.  3.  If  any  one  say  unto  you.  Probably  a  prediction,  as 
well  as  a  measure  of  prudence. — The  Lord  hath  need  of  him.  The 
tone  is  still  royal,  whether  'the  Lord'  here  means  '  Jehovah,'  or  sim- 
ply '  the  Master.'  In  the  former  case,  the  animals  would  be  claimed 
for  religious  purposes,  by  Divine  authority  ;  in  the  latter,  for  the  well- 
known  prophet.  The  two  meanings  coincided  in  our  Lord's  intention, 
whatever  the  owner  would  understand. — He  A^vill  send  (Greek,  'send- 
eth') him  back  hither.  This  rendering  of  the  llev.  Vers,  makes 
Mark's  account  agree  with  that  of  Matthew,  where  the  clause  corre- 
sponding to  this  is  a  declaration  of  what  the  owner  or  those  objecting 
would  do.  But  'again'  (found  in  the  best  authorities),  which  is  the 
more  literal  rendering,  makes  the  clause  a  part  of  the  message,  a  pro- 
mise to  return  the  colt  soon. 

Ver.  4.  Found  a  colt.  Mark  is  more  detailed  here  :  perhaps 
Peter  was  one  of  those  sent;  comp.  Luke  22  :  8,  where  Peter  and  .John 
are  the  two  sent  into  the  city. — At  the  door  without.  Probably 
the  door  of  the  owner's  house. — In  the  open  street,  or, 'lane.'  The 
A.  v.,  following  the  Latin  Vulgate,  paraphrases:  'in  a  place  where 
two  ways  meet.'  The  phrase  refers  first  to  a  way  round,  i.  e.,  round  a 
block  of  houses  ;  then  to  the  street  of  a  town  (usually  winding  in  the 
East). 

Ver.  5.  And  certain  of  them  that  stood  there.  It  was  done 
openly.  These  persons  were  '  the  owners  '  (Luke  19  :  33),  probably 
members  of  the  family  of  the  owner. 

Ver.  6.  And  they  (the  questioners)  let  them  (the  two  disciples) 
go,  or,  let  them  alone  to  do  what  they  wished.  Peculiar  to  Mark,  and 
corresponding  with  the  message  of  ver.  3.  The  reference  to  the  pro- 
phecy of  Zechariah  (Matthew,  John)  is  omitted  by  Mark  and  Luke. 

Ver.  7.  On  him,  their  garments.     Upper  garments,  to  serve  as  a 


144  MARK  XI.  [11:  8-10. 

unto  Jesus,  and  cast  on  him  their  garments;  and  he 

8  sat  upon  him.    And  many  spread  their  garments  upon 
the  way ;  and  others  ^  branches,  which  they  had  cut 

9  from  tlie  fields.     And  they  that  went  before,  and  they 
that   followed,    cried,    Hosanna;    Blessed   is   he  that 

10  cometh  in  the  name  of  the  Lord  :  Blessed  is  the  king- 

1  Gr.  layers  of  leaves. 

saddle. — Sat  upon  him.  On  the  colt.  Luke  and  Jolin  specify 
this. 

Ver.  8.  And  many.  Some  (probably  the  greater  number,  as  it 
would  seem  from  Matt.  21 :  11)  had  come  from  Galilee  and  accompanied 
the  Lord  from  Jericho,  others  had  come  out  from  .lerusalem  (.John  12  : 
12),  now  crowded  on  account  of  the  passover. —  Spread  their  gar- 
ments. 'Oriental  mark  of  honor  at  the  reception  of  kings,  on  their 
entrance  into  cities:  2  Kings  9  :  13.'  (Lange.) — Others,  branches, 
not  the  same  word  as  in  Matthew,  but  more  exactly  :  '  layers  of  leaves,' 
one  word  in  Greek.  It  might  be  paraphrased:  'leaves  and  boughs.' 
The  common  reading  seems  to  have  been  an  alteration  for  the  sake  of 
uniformity. — Which  they  had  cut  from  the  fields.  This,  which 
is  the  more  correct  expression,  shows  that  those  who  did  not  spread 
their  clothes  in  the  way,  went  off  from  the  highway,  in  their  zeal,  to 
obtain  a  substitute.  This  minute  stroke  is  peculiar  to  Mark,  but  cor- 
responds with  John  12 :  13,  where  the  providing  of  palm  branches  is 
implied. 

Vcr.  9.  And  they  that  went  before,  etc.  In  responsive 
chorus.  Such  '  antiphonies '  were  common  in  Jewish  worship,  es- 
pecially in  the  recitation  of  the  Psalms.  Those  going  before  had  pro- 
bably come  from  Jerusalem  to  meet  Him. — Hosanna.  The  Greek 
form  of  a  Hebrew  woi'd  found  in  Ps.  118  :  25,  meaning :  '  Save  now,' 
or,  '  gi-ant  thy  salvation.'  Used  as  a  congratulatory  expression,  here  ap- 
plied in  the  highest  sense  to  the  Messiah,  (Matthew:  'the  son  of 
David.') — Blessed  is  he  that  cometh.  etc.  The  greeting  to  the 
pilgrims  at  their  entrance  to  Jerusalem  on  festival  occasions  (Ps.  118: 
26),  and  a  part  of  the  passover  hymn  (Ps.  115-118). 

Ver.  10.  Blessed  is  the  kingdom  that  cometh,  the  king- 
dom of  our  father  David.  This  form  of  the  Hosannas  is  preserved 
by  Mark  alone.  It  brings  out  most  clearly  the  recognition  of  our  Lord 
as  the  royal  Messiah,  who  was  to  restore  the  throne  of  David.  It  is 
asserted  that  the  Messiah  Himself  was  called  '  David  '  by  the  Eabbis. 
— Hosanna  in  the  highest,  i.  e.,  May  our  Hosanna  be  ratified  in 
heaven.  Other  exclamations  are  mentioned  by  Matthew  and  Luke, 
since  in  such  a  multitude  they  would  ditfer.  The  former  tells  of  the 
impression  on  the  city;  the  latter  of  the  weeping  of  the  Lord  over  Jeru- 
salem, as  the  sacred  city  came  in  sight.  The  crowd  thus  hail  Him 
with  enthusiasm  as  the  Messiah,  probably  cherishing  political  hopes. — 


11:  11.]  MARK  XI.  145 

dom  that  cometh,  the  kingdom  of  our  father  David : 
Hosanna  in  the  highest. 
11  And  he  entered  into  Jerusalem,  into  the  temple  ;  and 
when  he  had  looked  round  about  upon  all  things,  it 
being  now  eventide,  he  went  out  unto  Bethany  with 
the  twelve. 

What  strange  mingling  of  truth  and  error  in  the  thoughts  and  hopes  of 
the  multitude  that  day  !  And  the  error  was  the  more  fatal,  because 
combined  with  the  truth. 

'  Ver,  11.  The  Formal  Entrance  into  the  Temple.  Peculiar  to 
Mark. — ^Into  Jerusalem,  into  the  temple.  He  passed  at  once  into 
the  temple,  anl  visited  no  other  point.  The  afternoon  of  Sunday- 
seems  to  have  been  occupied  with  this  solemn  inspection  of  the  temple, 
as  if  to  take  formal  possession  of  it.  Our  Lord' s  presence  there  Avas  a 
fulfilment  of  the  prophecy  of  Haggai  (2 :  9) :  '  The  glory  of  the  latter 
house  shall  be  greater  than  of  the  former.'  The  night  as  well  as  the 
succeeling  one  was  spent  in  Bethany,  ■with  the  tw^elve. 

The  Temple  was  built  on  Mount  Moriah,  the  top  of  which  had  been 
enlarged  by  building  walls  from  the  valley  (of  Jehosaphat)  and  filling  in. 
The  first  edifice  was  erected  by  Solomon,  in  seven  years  (B.  C.  1005), 
destroyed  by  Nebuchadnezzar  (B.  C.  584).  The  second  by  Zerubbabel, 
on  the  same  site,  seventy  years  afterwards.  It  was  inferior  to  the  first, 
not  in  size  but  in  magnificence  ;  the  ark  had  been  burnt  with  the  first 
temple,  and  the  Shekinah  (or,  visible  Glory)  did  not  return.  (Its  real 
return  was  the  visit  of  Christ.)  This  building  liad  been  frequently  deso- 
lated and  profined,  last  of  all  by  the  Romans  under  Herod  the  Great, 
who,  to  gain  favor  with  the  .Jews,  afterwards  restored  it  and  rendered  it 
in  some  respects  more  magnificent  than  before.  The  word  '  temple'  was 
applied  to  the  whole  inclosure,  which  was  square  in  form.  Inside  its  high 
wall  were  the  '  porches,'  or,  covered  walks.  Of  these  there  were  two  rows ; 
on  the  south  side  three.  Solomon's  porch  was  on  the  east  side  towards 
the  Mount  of  Olives,  and  so  was  the  '  Beautiful  Gate,'  a  magnificent  en- 
trance to  the  inclosure,  directly  facing  the  entrance  to  the  temple  pro- 
per. A  second  wall  within  the  first  divided  the  more  sacred  part  of  the 
inclosure  from  that  into  which  Gentiles  might  enter  :  hence  the  outer 
court  was  called  the  court  of  the  Gentiles.  This  was  largest  on  the 
south  side.  The  more  sacred  inclosure  was  an  oblong  square  ;  the 
part  nearest  the  Beautiful  Gate  was  called  the  court  of  the  women,  and 
here  the  Jews  commonly  worshipped.  On  the  western  side  of  this 
court  was  a  high  wall ;  beyond  this  the  court  of  the  Israelites,  entered 
after  an  ascent  of  fifteen  steps  by  the  Grite  Nicanor.  All  around  this 
court  were  rooms  for  the  use  of  the  Levites,  and  within  it,  separated 
from  it  by  a  low  wall,  was  the  court  of  the  priests.  At  the  eastern  end 
of  this  court  stood  the  altar  of  burnt  oiFering  and  the  laver,  and  here 
the  daily  service  of  the  temple  was  performed.     Within  this  court  was 

10 


146  MARK  XL  [11:12,13. 

12  And  on  the  morrow,  when  they  were  come  out  from 

13  Bethany,  he  hungered.     And  seeing  a  fig  tree  afar  off 
having  leaves,  he  came,  if  haply  he  might  find  any- 

the  temple  proper.  In  front  of  it  was  an  elevated  porch,  and  by  the  en- 
trance, on  the  east  side,  stood  the  pillars  Jachin  and  Boaz.  The  Holy 
Place,  a  room  sixty  feet  long  and  thirty  broad,  contained  the  golden 
candlestick,  the  table  of  shew-bread  and  the  altar  of  incense.  Beyond 
this  was  the  Holy  of  Holies,  a  square  apartment,  separated  from  the 
Holy  Place  by  a  costly  veil.  Into  this  the  High  Priest  entered  once  a 
year.  White  marble  was  the  material  chiefly  used  in  the  whole  struc- 
ture, and  gold  and  silver  plating  was  frequent  in  the  more  sacred  parts 
of  the  edifice.  Elevated  as  it  was,  and  dazzling  to  the  eye,  as  one  came 
over  '  the  mountains  of  Jerusalem,'  it  could  not  fail  to  produce  a  power- 
ful impres!?ion.  Designed  to  convey  a  spiritual  lesson,  it  too  often  only 
awakened  pride.  It  has  been  regarded  as  the  symbol  of  the  dwelling- 
place  of  Jehovah  ;  a  figure  of  the  human  form  ;  a  symbol  of  heaven  ; 
a  figure  of  the  Jewish  theocracy.  But  its  highest  significance  was  as 
a  type  of  the  body  of  Christ  (John  2  :  21).  In  this  view  it  was  none 
the  less  the  dwelling-place  of  Jehovah. 

The  court  of  the  Gentiles,  out  of  which  the  traders  were  driven  (vers. 
15-17),  did  not  exist  in  the  first  or  second  temple.  Owing  to  the  ad- 
vancement of  proselytism  and  the  fact  that  devout  Gentiles  ( '  proselytes 
of  the  gate  ')  brought  gifts  to  the  temple,  it  grew  in  importance. 

Vers.  12-14,  The  Cursing  of  the  Barren  Fig  Tree.— Parallel  passage:  Matt.  21: 
18  19. — Order  of  Events:  On  3Ionda?j  morning  the  fig  tree  was  cursed  (vers.  12-14),  on 
the  same  day  the  temple  cleansed  (vers.  15-19),  tho  chief  priests  murmuring  at  the 
children's  Hosannas  there  (Matt.  21 :  14,  15) ;  on  Tuesday  morning  the  fig  tree  waa 
found  to  be  withered  (ver.  20),  and  the  subsequent  discourse  (vers.  21-26)  delivered  on 
the  way  to  Jerusalem  (ver.  27),  where  the  whole  day  was  spent.  Here  Mark  is  more 
exact  than  the  other  Evangelists. 

Ver.  12.  And  on  the  morrow  (Monday).  This  definite  state- 
ment must  explain  the  indefinite  accounts. — From  Bethany.  This 
too  is  a  mark  of  accuracy.  To  give  point  to  the  incident,  Matthew 
unites  the  two  morning  walks  from  Bethany  (on  Monday  and  Tuesday). 
— He  hungered.  An  actual  physical  want;  it  may  have  been  occa- 
sioned by  His  leaving  Bethany  very  early  in  His  zeal  to  purify  the 
temple,  where  He  had  seen  the  abuses  as  He  looked  about  on  the  pre- 
vious evening.  Human  want  and  Divine  power  are  simultaneously 
exhibited.  On  Sunday  He  entered  Jerusalem  amid  hosannas,  on 
Monday  in  hunger.  This  hunger  may  symbolize  His  longings  for 
some  better  fruit  from  His  chosen  people. 

Ver.  13.  A  fig  tree.  Matthew  indicates  that  it  was  a  solitary  one, 
'by  the  way-side.' — Afar  ofif,  or,  'from  afar.'  Mark  presents  the 
appearance  of  the  tree  in  the  distance :  having  leaves. — If  haply. 
Because  it  had  leaves.     This  scarcely  implies  doubt  in  His  mind,  since 


11:  14,15.]  MARK  XL  147 

thing  thereon :  and  when   he   came  to  it,   he    found 
nothing  but  leaves ;  for  it  was  not  the  season   of  figs. 

14  And  he  answered  and  said  unto  it,  Xo  man  eat  fruit 
from  thee  henceforward  forever.  And  his  disciples 
heard  it. 

15  And  they  come  to  Jerusalem  :  and  he  entered  into 
the  temple,  and  began  to  cast  out  them  that  sold  and 
them  that  bought  in  the  temple,  and  overthrew  the 
tables  of  the  money-changers,  and  the  seats  of  them  that 

the  design  was  to  teach  the  Apostles  a  very  important  lesson. — For 
it  -was  not  the  season  of  figs.  According  to  the  usual  view,  the 
full  season  had  not  come ;  yet  the  leaves  gave  promise  of  fruit.  The 
failure  was  then  in  the  barrenness  of  the  tree,  a  fit  symbol  of  the  pre- 
tentious hypocri:5y  of  the  Jewish  hierarchy.  A  recent  traveller  in 
Palestine  (T.  W.  Chambers)  gives  the  following  explanation:  'The 
tree  bears  two  crops, — an  early  ripe  fig,  which  is  crude  and  without 
flavor  and  valueless,  and  a  later  fig,  which  is  full  of  sweetness  and 
flavor,  and  highly  esteemed.  All  trees  bear  the  first ;  only  good  ones 
have  the  second.  Now,  the  tree  our  Lord  saw  had  not  the  second,  for 
the  time  of  that  had  not  yet  come  ;  but  it  had  not  even  the  first,  for 
it  had  nothing  but  leaves,  and  the  lack  of  the  first  was  sure  evidence 
that  the  second  would  also  be  wanting.' 

Ver.  14.  No  man  eat  fruit  from  thee  henceforward  forever. 
This  is  more  exact  than  Matthew,  and  the  Rev.  Vers,  brings  out  its 
force  better  than  the  A.  V. — His  disciples  heard  it.  Another 
mark  of  accuracy,  suggesting  the  report  of  an  eye-witness.  The  refer- 
ence to  Peter  in  ver.  21  favors  the  thought  that  it  was  he  whose  recol- 
lection supplied  the  details  of  this  most  graphic  account. 

Vers.  15-18.  The  Cleansing  of  the  Temple.— Parallel  passages :  Matt.  21 :  12-16 ; 
Luke  19  :  45^7  ;  comp.  John  2  .  14-17.  At  the  beginning  of  His  ministry  (at  the  first 
Passover)  our  Lord  had  performed  a  similar  cleansing,  narrated  by  John  (2 :  13-17). 
Such  a  cleaasing  was  appropriate  both  at  the  beginning  and  the  close  of  Christ's  min- 
istrj'.  In  the  former  instance  it  was  more  the  act  of  a  reformer ;  here  it  assumes  a 
Messianic  character.  In  both  we  find  power,  as  well  as  zeal  for  the  honor  of  the  Lord 
of  the  temple  ;  hence  an  outbreak  of  passion  is  inconceivable. 

Ver.  15.  And  they  come  to  Jerusalem.  Still  another  mark 
of  accuracy. — Began  to  cast  out,  from  the  court  of  the  Gentiles. — 
Them  that  sold  and  them  that  bought.  A  market  was  held 
there,  for  the  sale  of  animals  and  those  things  necessary  for  the  tem- 
ple service.  Not  the  less  a  desecration  because  so  great  a  con- 
venience.— Money  changers.  The  temple  tribute  must  be  paid  in 
Jewish  coin  (Exod.  30 :  18),  while  Roman  money  was  at  that  time  the 
currency  of  Palestine.     The  agents  for  collecting  this  tribute  proba- 


148  MARK  XL  [11 :  16-19. 

16  sold  the  doves ;  and  he  would  not  suffer  that  any  man 

17  should  cany  a  vessel  through  the  temple.  And  he 
taught,  and  said  unto  them,  Is  it  not  written,  My 
house  shall  be  called  a  house  of  prayer  for  all  the 

18  nations  ?  but  ye  have  made  it  a  den  of  robbers.  And 
the  chief  priests  and  the  scribes  heard  it,  and  sought 
how  they  might  destroy  him :  for  they  feared  him,  for 
all  the  multitude  was  astonished  at  his  teaching. 

19  And  ^  every  evening  ^  he  went  forth  out  of  the  city. 

1  Gr.  whenever  evening  came,  2  Some  ancient  authorities  read  they. 

bly  found  it  more  convenient  to  exchange  money  at  Jerusalem,  and 
may  have  themselves  been  the  '  money  changers.' — The  seats,  or, 
*  stands.' — The  doves.  Needed  for  offerings  by  the  poor  and  at  the 
purification  of  women. — No  resistance  seems  to  have  been  offered.  The 
traffickers  were  doubtless  awed  by  the  superhuman  authority  and 
dignity  of  our  Lord. 

Ver.  16.  And  he  would  not  suffer  that  any  man,  etc. 
Peculiar  to  Mark.  How  He  stopped  this  profanation,  we  do  not  know. 
— Should  carry  a  vessel,  including  utensils,  tools,  etc. — Through 
the  temple,  i.  e.,  the  court  of  the  Gentiles,  which  seems  to  have  been 
used  as  a  thoroughfare.  This  practice  involved  the  same  sin  as  the 
others  (ver.  15),  and  expressed  the  same  contempt  for  the  Gentiles. 

Ver.  17.  It  is  -written.  The  first  clause  is  from  Is.  56  :  7  ;  the 
second  from  Jer.  7:  11. — For  all  the  nations.  Part  of  the  original 
prophecy  (Isaiah  56:  7)  and  of  the  quotation  also;  but  the  stress  can- 
not be  laid  upon  it,  since  Matthew  and  Luke  omit  it.  It  shows  the 
independence  and  accuracy  of  this  Evangelist. — Ye  have  made  it  a 
den  of  robbers.  What  they  did  here  was  a  sign  of  the  general 
venality  and  corruption,  a  desecration  of  a  place  of  worship  for  pur- 
poses of  gain,  ill-gotten  often  enough.  This  driving  of  bargains  in  the 
place  where  the  Gentiles  could  come  and  pray,  was  a  robbery,  a  con- 
temptuous disregard  of  the  rights  and  pi'ivileges  of  the  Gentiles. 

Ver.  18.  And  the  chief  priests,  etc.  Matthew  (21 :  14-16)  tells 
of  other  occurrences,  at  which  the  rulers  took  offence. — Might  de- 
stroy him.  The  determination  to  kill  Him  had  been  formed  before 
(see  John  11  :  53).  '  How,'  was  now  the  question.  The  answer  was 
the  treachery  of  Judas,  who  probably  meditated  this  step  already 
(from  the  time  of  the  supper  at  Bethany  on  Saturday  evening),  but 
first  treated  with  them  on  the  next  (Tuesday)  evening. — For  all  the 
multitude,  etc.  All  the  accounts,  in  various  ways,  tell  of  the 
wonder  and  attention  of  the  multitude. 

Ver.  19.  The  change  of  reading  justifies  the  Rev.  Vers,  in  making 
this  verse  a  paragraph  by  itself.— « 13 very  evening.  The  correction 
of  the  Greek  text,  from  '  when'  to  'whenever,'  sustained  by  the  best 


11:  20-22.]  MARK  XL  149 

20  And  as  they  passed  by  in  the  morning,  they  saw  the 

21  fig  tree  withered  away  from  the  roots.      And  Peter 
calling  to  remembrance  saith  unto  him,  Rabbi,  behold, 

22  the  fig  tree  which  thou  cursedst  is  withered  away.  And 
Jesus  answering  saith  unto  them.  Have  faith  in  God. 

authorities,  gives  this  more  general  sense.  The  reference  is  therefore, 
not  to  that  particular  evening,  but  to  what  happened  several  times 
during  that  week  ;  comp.  Luke  21 :  37. — Out  of  the  city.  To,  or 
near,  Bethany,  as  the  accounts  suggest. — The  marginal  reading:  'they' 
(Rev.  Vers.),  is  fairly  supported,  but  seems  to  have  arisen  from  a  desire 
to  make  a  more  exact  agreement  with  what  follows. 

Vers.  20-25.  The  "Withering  of  the  Fig  Tree. — Parallel  passage:  Matt.  21 :  19- 
22.  The  cleansing  of  the  temple  and  the  cursing  of  the  barren  fig  tree  were  closelj-  con- 
nected. Matthew,  in  accordance  with  his  habit  and  purpose,  points  out  more  empha- 
tically the  unbelief  of  the  chief  priests  and  scribes  (whom  the  fig  tree  represented), 
by  joining  together  the  curse  and  the  discovery  of  the  effect.  This  is  a  miracle  of  pun- 
ishment, both  a  parable  and  prophecy  in  action :  a  '  parable,'  teaching  that  false  profes- 
sors will  be  judged ;  a  '  prophecy  '  in  its  particular  application  to  the  Jews.  (In  the  Old 
Testament  the  fig  tree  appeara  as  a  symbol  of  evil.)  There  is  no  evidence  that  this 
miracle  afiected  private  property. 

Ver.  20.  "Withered  away  from  the  roots.  The  day  before, 
the  'leaves'  were  visible  'afar  off;'  to-day  (Tuesday),  the  blasting  was 
complete.  Our  verse  does  not  say  when  this  took  place,  but  when  they 
*  saw  '  it.     Matthew  says  that  it  took  place  '  immediately.' 

Ver,  21.  Peter.  Mark  is  more  definite  here  than  Matthew. — 
Calling  to  remembrance.  Peter  himself  probably  informed  Mark 
of  the  circumstance.  This  minute  detail,  implying  an  interval,  con- 
firms the  view  that  Mark  gives  the  more  exact  account. — Which 
thou  cursedst.  The  language  of  Peter  ;  yet  our  Lord's  act  was  a 
curse,  {.  e.,  a  judicial  word  and  act  of  condemnation  (comp.  Matt.  21 : 
19).  That  it  was  judicial  and  just,  not  passionate  and  wanton,  is  evi- 
dent not  only  from  the*  character  of  our  Lord,  but  from  the  lessons  He 
connects  with  it.  Mark,  who  inserts  Peter's  language,  which  might  be 
misunderstood,  alone  tells  us  about  forgiving  (ver.  25).  The  applica- 
tion to  the  Jewish  people  is  unmistakable.  Both  the  actual  desolation 
of  the  land  and  the  judgment  on  the  people  are  prefigured.  The  curse 
was  for  filsehood  as  well  as  barrenness.  The  true  fruit  of  any  people 
before  the  Incarnation  would  have  been  to  own  that  they  had  no  fruit, 
that  without  Christ  they  could  do  nothing.  The  Gentiles  owned  this  ; 
but  the  Jews  boasted  of  their  law,  temple,  worship,  ceremonies,  prero- 
gatives, and  good  works,  thus  resembling  the  fig  tree  with  pretensions, 
deceitful  leaves  without  fruit.  Their  condemnation  was,  not  that  they 
were  sick,  but  that,  being  sick,  they  counted  themselves  whole  (con- 
densed from  Trench  and  Witsius). 

Ver.  22.  Have  faith  in  God;  the  true  object  of  faith.  This  miracle 


150  MARK  XI.  [11:  23-25. 

23  Yerily  I  say  unto  you,  Whosoever  shall  say  unto  this 
mountain,  Be  thou  taken  up  and  cast  into  the  sea; 
and  shall  not  doubt  in  his  heart,  but  shall  believe  that 
what   he   saith   cometh   to   pass ;    he   shall    have   it. 

24  Therefore  I  say  unto  you.  All  things  whatsoever  ye 
pray  and  ask  for,  believe  that  ye  ^  have  received  them, 

25  and  ye  shall  have  them.     And  whensoever  ye  stand 

1  Am.  Com.  receive.    Gr.  received. 

was  a  sign  of  the  condemnation  on  Israel,  and  so  understood  by  the 
Apostles,  Still  their  views  on  the  whole  subject  were  indistinct.  Our 
Lord  thus  answers  a  sense  of  weakness  which  the  Apostles  had  in  view 
of  the  glory  and  strength  of  the  visible  temple  and  its  supporters. 
They  are  therefore  directed  to  Almighty  God  as  the  object  of  their  faith. 
The  words  have  in  themselves  the  widest  application,  but  the  next  two 
verses  show  that  the  Apostles  were  directed  to  God  as  the  source  of 
power  for  themselves,  miraculous  power  in  their  case,  in  view  of  their 
special  mission.  Such  faith,  in  its  full  extent,  could  perhaps  exist  only 
in  Christ  Himself,  but  as  it  was  approximated  by  the  disciples  their 
power  would  correspond. 

Yer.  23.  "Whosoever  shall  say  unto  this  mountain.  Either  the 
Mount  of  Olives,  the  size  and  exceeding  difiBculty  being  thus  emphasized, 
or  more  probably  referring  to  Mount  Moriah,  where  stood  the  temple, 
the  centre  of  the  Jewish  worship  and  the  bulwark  of  the  hypocritical 
hierarchy.  The  latter  reference  suggests  that  they  in  their  faith 
should  bring  about  the  destruction  of  that  theocracy.  Punitive  power 
is  spoken  of;  hence  the  faith  required  forbids  arbitrariness  and  also 
an  unforgiving  spirit.  This  promise  has  a  spiritual  application  to  all 
believers,  but  gives  no  encouragement  to  fanatical  attempts  at  working 
miracles. — "What  he  saith  cometh  to  pass.  The  present  tense  of 
certai7it7/. 

Ver.  24.  Therefore,  connects  the  promise  with  the  faith  of  miracles, 
and  hence  the  primary  application  is  to  the  Twelve. — All  things. 
*  Air  is  emphatic. — Pray  and  ask  for.  The  correct  reading  is  more 
striking. — Believe  that  ye  have  received.  See  note  of  Am. 
Com.  The  original  implies,  that  when  yoii  asked  you  received,  Go^  at 
once  granted  your  request,  so  that  the  answer  comes  before  the  fulfil- 
ment, which  is  spoken  of  as  future:  ye  shall  have  them,  lit.,  'it 
shall  be  to  you.'  The  Rev.  Yer.  seeks  to  reproduce  the  striking  form 
of  the  original ;  but  it  is  needlessly  harsh.  When  applied  to  Christians 
in  general,  the  promise  implies  agreement  with  the  will  of  God,  thus 
excluding  its  abuse.  Christ  defines  believing  and  efi"ective  prayer  to 
be  prayer  in  His  name  (John  14  :   13  ;   15  :  16  ;   16  :  24.) 

Ver.  25.  When  ye  stand  praying.  A  common  and  proper 
posture  in  prayer  (comp.  Luke  18  :  13).— Forgive  if  ye  have  aught 


11:  27,28.]  MARK  XI.  151 

praying,  forgive,  if  ye  have  aught  against  any  one ; 
that  your  Father  also  which  is  in  heaven  may  forgive 
you  your  trespasses.^ 

27  And  they  come  again  to  Jerusalem  :  and  as  he  was 
walking  in  the  temple,  there  come  to  him  the  chief 

28  priests,  and  the  scribes,  and  the  elders ;  and  they  said 
unto  him.  By  what  authority  doest  thou  these  things  ? 
or  who  gave  thee  this  authority  to  do  these  things  ? 

1  Many  ancient  authorities  add  ver.  26  But  if  ye  do  not  forgive,  neither  will  your  Father 
which  is  in  heaven  forgive  yoilr  trespasses. 

against  any  one.  Comp.  Matt.  5:  23,  where  the  converse  is  pre- 
sented :  '  thy  brother  hath  aught  against  thee,'  and  Matt.  6 :  14,  etc. 
That  such  sayings  should  be  repeated  almost  word  for  word,  is  not  at 
all  strange,  A  forgiving  temper  is  necessary  for  them  in  working 
miracles,  as  well  as  faith  and  believing  prayer ;  their  faith  and  the 
power  it  wields  should  never  be  used  in  the  service  of  hate.  A  caution 
against  passing  judicial  condemnation  on  the  evil*  and  unfruitful,  as 
He  had  just  done,  even  though  their  faith  should  be  strong  enough,  to 
effect  like  results  (Matt.  21 :  21 ;  'ye  shall  not  only  do  this  which  is 
done  to  the  fig  tree,'  etc.).  The  best  authorities  omit  ver.  26,  which 
was  probably  inserted  here  from  Matt.  6:15. 

Vers.  27-33.  The  First  Assault  of  the  KrxERS;  the  Cottntee  Qxtestion  about 
John  the  Baptist.— Parallel  passages:  Matt.  21:  23-27;  Luke  20:  1-8.— Time.  Tues- 
day, in  the  temple,  after  the  discourse  about  the  &g  tree.  The  events  recorded  iu 
chap.  12  took  place  on  the  same  day ;  the  discourse  in  chap.  13  was  delivered  in  the 
evening  as  our  Lord  returned  from  Jerusalem  to  Bethany  (on  the  Mount  of  Olives). — 
Matthew  is  much  fuller,  devoting  nearly  five  chapters  (21 :  20 — 25  :  46)  to  his  account 
of  this  busy  day.  In  telling  of  this  assault,  the  accounts  agree  closely ;  Matthew  alone 
inserts  the  parable  of  the  Two  Sons. 

Ver.  27.  Again  into  Jerusalem.  Mark  is  more  particular  here. 
— "Walking  in  the  temple.  '  As  if  at  home,  or  in  His  Father's 
house '  (J.  A.  Alexander)  ;  possibly  to  see  if  the  profanation  had  been 
renewed,  but  according  to  Matthew  :  'as  He  was  teaching'  (so  Luke) ; 
so  that  He  seems  to  have  taught  as  He  walked,  which  was  not  at  all 
singular. — The  chief  priests,  etc.  Mark  and  Luke  mention  all 
three  classes  of  the  Sanhedrin  ;  perhaps  a  formal  delegation  had  been 
sent  to  oppose  Him. 

Ver.  28.  By  what  authority  doest  thou  these  things? 
Referring  both  to  His  teaching  there,  and  to  His  cleansing  of  the  tem- 
ple on  the  previous  day.  They  were  the  proper  persons  to  challenge 
His  authority. — And  who  gave  thee,  etc.  '  Even  if  you  assume 
to  be  a  prophet,  who  sent  you  ?'  A  hint  at  the  old  charge  of  Satanic 
power.  Mark,  with  his  fondness  for  solemn  repetitions,  adds  to  the  second 
question :  to  do  these  things.     This  implies  that  the  only  author- 


152  MARK  XI.  [11 :  29-33. 

29  And  Jesus  said  unto  them,  I  will  ask  of  you  one 
^question,  and  answer  me,  and  I  will  tell  you  by  what 

30  authority  I  do  these  things.     The  baptism  of  John, 

31  was  it  from  heaven,  or  from  men  ?  answer  me.  And 
they  reasoned  with  themselves,  saying,  If  we  shall  say, 
From  heaven ;  he  will  say,  Why  then  did  ye  not  be- 

32  lieve  him?  ^But  should  we  say.  From  men — they 
feared  the  people :  ^ for  all  verily  held  John  to  be  a 

33  projjhet.  And  they  answered  Jesus  and  say,  We 
know  not.  And  Jesus  saith  unto  them,  Neither  tell 
I  you  by  what  authority  I  do  these  things. 

1  Gr.  word. 
2  Or,  But  shall  we  say,  From  men  f  ^  Or,  for  all  held  John  to  be  a  prophet  indeed. 

ity  whicli  could  justify  such  acts  was  ©ne  given  for  this  purpose.  Their 
challenge  thus  becomes  even  more  definite. 

Ver.  29.  I  •will  ask,  etc.  Our  Lord  places  His  authority  and  that 
of  John  together.  If  they  were  incompetent  to  decide  in  the  one  case, 
they  were  in  the  other.  The  opportunity  to  decide  aright  was  given 
them  ;  but  they  refused  it. 

Yer.  80.  The  baptism  of  John.  As  representing  his  whole 
ministry. — Answer  me.  Peculiar  to  Mark,  bringing  out  yet  more 
decidedly  His  challenge  of  their  moral  competency,  to  decide  as  to  His 
authority.  The  tone  is  peremptory,  implying  confidence  of  victory  in 
this  encounter. 

Yer.  31.  And  they  reasoned,  consulted,  so  as  to  agree  upon  the 
answer. 

Yer.  32.  But  should  we  say,  From  men — Matthew  carries  out 
the  reasoning  of  the  rulers  ;  but  Mark  puts  the  second  part  of  their 
pondering  in  the  form  of  a  question,  as  indicated  in  the  margin  of  the 
Rev.  Yers.  ('shall  we  say.  From  men'?)— then  abruptly  answers  in 
his  own  words  (not  theirs) :  they  feared  the  people :  for  all 
verily  held  John  to  be  a  prophet.  This  rendering  is  due  to 
the  order  in  the  correct  Greek  text ;  but  the  marginal  rendering  has 
much  to  recommend  it,  Luke  tells  that  the  fear  of  being  stoned  en- 
tered into  the  thoughts  of  the  rulers.  Demagogues  usually  fear  the 
people. 

Yer.  33.  We  know  not.  A  falsehood;  as  vers.  31,  32,  show. — 
Neither  tell  I  you,  etc.  Christ  answers  their  thought :  we  will  not 
tell.  This  refusal  is  similar  to  that  made  when  a  sign  from  heaven 
was  demanded  (chap.  12:  38  sq.).  The  answer  assumes  their  proven 
and  confessed  incompetency  to  decide  on  the  authority  of  a  prophet, 
and  consequently  His  superiority  to  their  questioning.  Their  opposi- 
tion was  naturally  increased  by  this  defeat. 


12:  1.]  MARK  XII.  153 

12:  1  And  he  began  to  speak  unto  them  in  parables.  A 
man  planted  a  vineyard,  and  set  a  hedge  about  it,  and 
digged  a  pit  for  the  winepress,  and  built  a  tower,  and 
let   it   out   to   husbandmen,  and   went    into   another 

Chap.  XII:  1-12.    The  Parable  OF  the  Wicked  Husbandmen.— Parallel  passages: 
Matt.  21 :  33-46;  Luke  20:  9-19. 

Ver.  1.     And  he  began  to  speak  unto   them  in   parables. 

A  series  of  parables  was  spoken.  Matthew  records  three  ;  Mark  and 
Luke  preserve  the  principal  one  only.  Comp.  the  emphatic  language 
of  Luke  (20 :  9) :  '  this  parable  ;'  and  the  words  :  '  Hear  another  para- 
ble' (Matt.  21:  33).  All  three  accounts  show  that  the  parable  was 
spoken  in  the  presence  of  the  people,  but  directly  to  the  parties  who 
had  assailed  Him  ('  to  them  '),  and  '  against  them  '  (ver.  12),  much  em- 
bittered as  they  were,  by  the  result  of  their  attack.  This  parable  points 
out  the  crime  to  which  their  enmity  was  leading  them,  though  still 
spoken  in  love  — A  man  planted  a  vineyard  ;  the  most  valuable 
plantation,  but  requiring  the  most  constant  labor  and  care  ;  an  apt 
figure  of  the  theoci-acy  (Is.  5  :  1-7,  3  :  14  ;  Cant.  2  :  15),  here  repre- 
senting the  Jewish  people,  as  the  Old  Testament  kingdom  of  God.  A 
secondary  application  to  the  external  Church  in  later  times  is  required 
by  ver.  9,  where  the  vineyard  is  represented  as  passing  over  from  the 
husbandmen  to  others. — Set  a  hedge  about  it.  Probably  a 
hedge  of  thorns,  possibly  a  wall.  God  had  separated  His  people  from 
other  nations,  and  guarded  them  from  heathen  influences,  by  the  law 
(comp.  Eph.  2:  14)  and  by  external  mai'ks  of  distinction.  God's 
special  proprietorship  and  care  are  plainly  seen. — A  pit  for  the 
"wine-press.  A  verbal  variation  from  Matthew's  account:  'digged 
a  wine-press  in  it.'  Tiie  *  pit'  was  a  receptacle  into  which  the  juice 
flowed,  and  where  it  was  kept  cool;  the  '  wine-press,'  the  place  where 
the  grapes  were  trodden  out.  This  seems  to  be  added  merely  to  com- 
plete the  description.  Some  suppose  it  represents  the  altar  of  the  Old 
Testament  economy,  others  the  prophetic  institution. — Built  a  to"wer. 
For  the  watchman  who  guarded  the  vineyard  against  depredations.  In 
the  time  of  the  vintage,  used  for  recreation,  no  doubt,  as  in  European 
countries.  Such  towers  are  still  common  in  the  East,  and  are  of  con- 
siderable height.  A  shed  or  scaffold  sometimes  served  the  same  pur- 
pose. This  represents  the  provision  made  by  God  for  the  protection 
and  prosperity  of  His  people,  especially  the  Old  Testament  Church. — 
Let  it  out  to  husbandmen  ;  probably  for  a  part  of  the  fruit,  as  is 
indicated  by  comparing  Matt.  21 :  34  (' his  fruits  ' )  with  ver.  2  ('of 
the  fruits,  of  the  vineyard').  It  has  pleased  God  that  in  His  kingdom 
of  grace  laborers  should  receive  a  reward.  '  of  grace  '  (comp.  1  Cor.  3 : 
8  ;  2  Tim.  2  :  6).  The  '  husbandmen'  represent  the  rulers  of  the  Jews 
(^latt.  21:  45),  but  the  people  as  individuals  may  be  included.  The 
vineyard  is  the  people  as  a  chosen  nation. — And  ■w'ent  into  another 
country,  not,    'far  country,'  there  being  no  reference  to  distance. 


154  MARK  XII.  [12 :  2-6. 

2  country.     And  at  the  season  he  sent  to  the  husband- 
men a  ^servant,  that  he  might  receive  from  the  hus- 

3  bandmen  of  the  fruits  of  the  vineyard.     And  they 
took  him,  and  beat  him,  and  sent- him ^  away  empty. 

4  And  again  he  sent  unto  them  another  servaut ;  and 
him  they  wounded  in  the  head,  and  handled  shame- 

5  fully.     And  he  sent  another ;  and  him  they  killed  : 
and  many  others;    beating  some,  and  killing  some. 

6  He  had  yet  one,  a  beloved  son :  he  sent  him  last  unto 

iGr.  bond-servant. 

The  peculiar  presence  of  God,  necessary  at  the  institution  of  the  The- 
ocracy (Mount  Sinai,  etc.),  ceased,  though  His  spiritual  care  did  not. 
A  period  of  human  development  followed.  The  same  is  true,  in  a 
secondary  application,  of  the  Church  since  the  Apostolic  times.  Luke 
adds:  'for  a  long  time,'  and  these  developments  require  time. 

Ver.  2.  And  at  the  season.  Probably  no  definite  time  is  here 
representtd.  God  expects  fruit  after  such  careful  preparation ;  His 
people,  especially  those  in  official  stations,  are  responsible  for  the  trust 
committed  to  them. — He  sent  a  servant.  The  servants  represent 
the  prophets  of  the  Old  Testament,  calling  for  the  fruits  of  righteous- 
ness from  the  Jewish  people. 

Ver.  3.  The  description  of  the  maltreatment  of  the  servants  differs 
in  all  three  accounts,  showing  that  no  special  interpretation  is  to  be 
given  to  the  different  senlings.  In  general,  however,  this  treatment 
points  to  the  persecution  of  the  prophets  (Elijah,  .Jeremiah,  Isaiah) : 
comp.  Neh.  9  :  26  ;  Matt.  23:  29-31,  34,  37;  1  Thess.  2:  15;  Heb. 
11:  36-38,  Rev.  16 :  6  ;  18,  24.  God's  messengers  in  later  times 
have  often  suffered  at  the  hands  of  the  official  personages  in  the 
external  Church. 

Ver.  4.  Again,  etc.  The  second  sending  probably  does  not  refer 
to  any  definite  time,  but  sets  forth  God's  long-suffering. — Him  they 
^^vounded  in  the  head.  The  servants  are  represented  as  not  being 
allowed  even  to  enter  the  vineyard  ;  the  first  one  was  stoned  at  a  dis- 
tance, with  the  purpose  of  killing.  The  gradation  is :  beating,  trying 
to  kill,  actually  killing. 

Ver.  5.  Him  they  killed.  Here  the  climax  is  the  killing  of  a 
servant,  in  Matthew  the  stoning.  The  former  respects  the  actual  suf- 
fering of  the  servants,  the  latter  the  hostility  of  the  husbandmen. 
The  close  of  the  verse  is  peculiar  to  Mark,  and  is  in  his  characteristic 
manner. 

Ver.  6.  He  had  yet  one.  a  beloved  son.  Mark's  account  is 
graphic  and  touching  here. — He  sent  him  last  unto  them.  '  Last' 
is  peculiar  to  Mark,  while  Luke  represents  the  man  as  asking,  '  What 
shall  I  do?'  etc.     The  sending  of  '  His  son,'  whose  superiority  to  the 


12 :  7-9.]  MARK  XII.  155 

7  them,  saying,  They  will  reverence  my  son.  But  those 
husbaadmeu  said  among  themselves,  This  is  the  heir; 
come,  let  us   kill  him,  and   the   inheritance  shall   be 

8  ours.     And  they  took  him,  and  killed  him,  and  cast 

9  him  forth  out  of  the  vineyard.  AVhat  therefore  will 
the  lord  of  the  vineyard  do?  he  will  come  and  destroy 
the   husbandmen,  and  will   give  the   vineyard   unto 

prophets  is  so  distinctly  marked,  is  the  last  and  crowning  act  of  God's 
mercy  ;  to  reject  Him  was  therefore  to  fill  up  the  measure  of  human 
sin  and  guilt.  '  The  Son  appears  here,  not  in  His  character  of  Re- 
deemer, but  in  that  of  a  preacher — a  messenger  demanding  the  fruits 
of  the  vineyard'  (Alford).  Hence  this  is  the  real  answer  to  their 
challenge  of  His  authority  (chap.  11  :  28). — They  'will  reverence 
my  son.  This  implies  that  God  is  not  willing  that  any  should  pei-ish 
(2  Pet.  3  :  9). 

Ver.  7.  This  is  the  heir.  '  Heir'  in  virtue  of  His  human  nature, 
Heb.  1 :  1,  2. — The  inheritance  shall  be  ours.  An  expression  of 
folly  (in  addition  to  the  wicked  resolve),  since  it  implied  that  the 
death  of  the  heir  would  permit  them  to  hold  the  possession,  while  the 
householder  lived.  This  assumes  an  unwilling  conviction  of  the  Mes- 
siahship  of  Jesus,  on  the  part  of  the  rulers.  Up  to  this  point,  the 
parable  was  History  ;  here  it  becomes  Prophecy.  In  the  attempt  to 
maintain  their  own  authority,  which  He  had  challenged,  by  putting 
Him  to  death,  they  foolishly  defied  God.  Some  of  them  might  have 
thought,  if  we  try  to  kill  Him,  He  will  save  Himself,  if  He  is  the  Mes- 
siah ;  but  this  prophetic  word  should  have  banished  that  thought. 

Ver.  8.  Killed  him,  and  cast  him  forth  out  of  the  vine- 
yard. Matthew  and  Luke  invert  the  order.  This  variation  is  per- 
haps a  caution  against  interpreting  the  details  of  the  parable  too 
closely.  Our  Lord  here  recognizes  the  fixed  purpose  of  the  rulers  to 
kill  Him.  Yet  there  is  still  love  in  the  warning.  The  casting  forth 
refers  either  to  the  excommunication  which  preceded  death,  or  to  the 
crucifixion  outside  the  gates  of  Jerusalem  ;  perhaps  to  both,  the  latter 
being  a  result  of  the  former. 

Ver.  9.  What  therefore  will  the  Lord,  etc.  The  question  is 
asked  that  they  may  be  warned  and  condemned  out  of  their  own  mouth. 
— He  -will  come  and  destroy.  The  full  answer  of  the  hearers  is 
given  by  Matthew.  Here  the  substance  of  the  answer  is  given,  not  as 
coming  from  them,  but  as  spoken  by  our  Lord  Himself. — And  "will  give 
the  vineyard  to  others.  The  transfer  of  the  kingdom  of  God  to 
the  Gentiles  is  undoubtedly  predicted;  comp.  the  language  of  the 
rulers  (Matt.  21 :  41).  The  destruction  of  the  husbandmen  points  to 
the  destruction  of  Jerusalem,  which  is  therefore  the  coming  of  the  Lord 
of  the  vineyard.  In  that  case  the  heir  who  was  killed  becomes  Him- 
self '  the   lord   of  the   vineyard ; '  comp.  what  follows   with  Peter's 


156  MARK  XII.  [12:10-12. 

10  others.     Have  ye  not  read  even  this  scripture ; 

The  stone  which  the  builders  rejected, 
The  same  was  made  the  head  of  the  corner : 

11  This  was  from  the  Lord, 

And  it  is  marvellous  in  our  eyes  ? 

12  And  they  sought  to  lay  hold  on  him ;  and  they  feared 
the  multitude ;  for  they  perceived  that  he  spake  the 
parable  against  them :  and  they  left  him,  and  went 
away. 

citation  of  the  same  passage  shortly  after  the  day  of  Pentecost 
(Acts  3  :  10). 

Ver.  10.  Have  ye  not  read  even  this  scripture  ?  The  form 
of  Mark  is  vivacious. — The  stone,  etc.  From  Ps.  118  :  22.  The  '  Ho- 
sannas  '  at  our  Lord's  entry  to  Jerusalem  were  taken  from  the  same 
Psalm.  The  original  reference  to  the  passage  is  doubtful,  ■whether  to 
David  or  to  Zerubbabel  (Zech.  3  :  8,  9  ;  4:7);  but  it  is  properly  applied 
to  the  Messiah.  Comp.  Is.  28  :  16,  which  Peter  cites  in  connection 
with  it(l  Pet.  2:  6,  7;  corap.  Rom.  9  :  33). —  The  builders  rejected. 
The  rulers  of  the  .lews  {'  the  husbandmen'),  whose  duty  it  was  to  build 
up  the  spiritual  temple,  now  addressed  in  rebuke  and  warning.—  The 
head  of  the  corner.  The  most  important  foundation  stone,  joining 
two  walls.  A  reference  to  the  union  of  Jews  and  Gentiles  in  Christ 
(as  in  Eph.  2  :  19-22)  may  be  included ;  but  the  main  thought  is,  that 
the  Messiah,  even  if  rejected  by  the  '  builders,'  should  become  the 
corner-stone  of  the  real  temple  of  God.  This  involves  the  important 
idea  that  the  'builders'  would  be  themselves  rejected  ;  the  parable 
left  the  Son  dead  outside  of  the  vineyard  ;  this  citation,  representing 
Him  as  victor  and  avenger,  points  to  the  Eesurrection  of  Christ. 

Ver.  11.  This  (head  of  the  corner)  "was  from  the  Lord,  etc. 
« This'  must  grammatically  refer  either  to  '  head  '  or  '  corner.'  Others 
understand  it  as  '  this  thing,'  this  exaltation  of  the  despised  one.  Both 
Matthew  and  Luke  add  comments  of  our  Lord. 

Ver.  12.  And  they  sought  to  lay  hands  on  him.  The  three 
accounts  supplement  each  other  here.  The  purpose  to  seize  Him  is 
plainly  stated  in  all.  Mark  shows  that  it  was  a  continued  effort  (lite- 
rally '  they  were  seeking ' )  ;  while  Luke  tells  that  they  would  have 
done  so  on  the  spot,  had  they  not  been  afraid  of  the  people.— For 
thsy  perceived,  etc.  Matthew  gives  the  more  general  reason  for 
this  fear  :  '  because  they  held  him  as  a  prophet.'  Their  desire  to  seize 
Him  was  increased  by  this  parable,  but  their  fear  of  the  people  was 
also  increased,  since  they  {i.  e.,  the  rulers)  perceived  that  he  spake 
the  parable  against  them,  and  in  the  presence  of  the  people  (Luke 
20  :  9),  so  that  they  felt  themselves  convicted  before  the  people.  Con- 
science made  them  cowards. 


12 :  13, 14.]  MARK  XII.  157 

13  And  they  send  unto  him  certain  of  the  Pharisees 
and  of  the  Herodians,  that  they  might  catch  him  in 

14  talk.  And  when  they  were  come,  they  say  unto  him, 
^Master,  we  know  that  thou  art  true,  and  carest  not 
for  any  one :  for  thou  regardest  not  the  person  of  men, 
but  of  a  truth  teach  est  the  way  of  God :  Is  it  lawful 
to  give  tribute  unto  Caesar,  or  not  ?     Shall  we  give,  or 

1  Or,  Teacher. 

Ver.  13-17.  The  Insidious  Question  about  Tribute  to  C^sar. — Parallel  passages: 
Matt.  22  :  15-22  ;  Luke  20  :  19-26.  Matthew  inserts  before  this  assault  another  parable 
('the  marriage  of  the  king's  son'),  which  was  also  a  warning  to  the  Pharisees  and 
rulers.  Three  attacks  are  then  made.  First,  the  defeated  and  embittered  Pharisees 
send  the  Herodians  to  ensnare  our  Lord  with  a  political  question  concerning  tribute  to 
Caesar.  The  reply  astonishes  them.  The  narrative  of  Mark  is  graphic,  but  presents  no 
peculiar  details. 

Ver.  13.  They  send  unto  him.  Implying  deliberate  stratagem. 
— Herodians.  A  political  party  supporting  tlie  Roman  rule.  These 
two  classes  were  antagonistic,  yet  they  united  in  opposition  to  Christ. 
Luke  (20:  20)  is  more  detailed  in  his  account,  calling  the  deputation 
'  spies  '  of  the  rulers.  This  part  was  probably  assigned  to  '  their  dis- 
ciples'  (Matthew)  as  young  and  unknown  persons,  who  were  accom- 
panied by  the  Herodians. — To  catch  him  in  talk,  lit.,  'by  word;' 
to  lay  hold  of  Him  by  means  of  their  word  as  a  snare.  Some  word  of 
His,  in  answer  to  their  questions,  would  be  laid  hold  of,  but  the  figure 
requires  a  reference  to  their  discourse.  The  dispute  about  tribute, 
however  natural  between  these  two  classes,  was  made  for  the  occasion. 

Ver.  14.  Master,  we  know,  etc.  This  was  true,  but  not  truth- 
fully spoken.  '  The  devil  never  lies  so  foully  as  when  he  speaks  the 
truth.' — And  carest  not  for  any  one.  His  independence  and 
security  had  just  been  demonstrated,  but  their  acknowledgment  of 
these  peculiarities  was  to  tempt  Him :  as  if  one  party  would  say.  You 
do  not  care  for  the  Roman  authorities  ;  the  other,  You  do  not  care  for 
the  authority  of  the  Pharisees  and  Jewish  rulers. — Thou  regardest 
not  the  person  of  men.  Comp.  Lev.  19 :  15  ;  Jude  16  ;  Deut.  16: 
19;  2  Sam.  14:  14;  Acts  10:  34;  James  2:  1-3,  9:  1  Pet.  1:  17.— 
Of  a  truth.  The  Rev.  Ver.  restores  the  variation  between  Matthew 
and  the  other  two  Evangelists,  who  agree  here. — Teachest  the  way 
of  God,  i  e.,  the  true  doctrine.  This  was  certainly  hypocritical,  for 
both  the  Pharisees  and  Herod  condemned  this  Teacher  of  the  truth. — • 
Is  it  lawful.  According  to  Jewish  law. — Tribute,  the  poll-tax 
which  had  been  levied  since  Judea  became  directly  subject  to  Rome. 
— Caesar,  the  Roman  Emperor,  at  that  time,  Tiberius.  To  say  Y^es, 
would  alienate  the  people,  who  hated  the  Roman  yoke  ;  to  say  No, 
would   give  good  ground  for  accusing  Him  to  the  Roman  authori- 


158  MARK  XII.  [12 :  15-17. 

15  shall  we  not  give  ?     But  he,  knowing  their  hypocrisy, 
said  uuto  them,  Why  tempt  ye  me  ?  bring  me  a  ^  penny, 

16  that  I   may  see  it.     And  they  brought  it.     And  he 
saith  unto  them,  Whose  is  this  image  and  superscrip- 

17  tion  ?     And  they  said  unto  him,  Csesar's.     And  Jesus 
said  unto  them,  Render  unto  Csesar  the  things  that  are 

iThe  word  in  the  Greek  denotes  a  coin  worth  about  eight  pence  halfpenny;  denarius. 
Am.  Com. 

ties.  Themselves  *  regarding  the  person  of  men,'  the  Pharisees  did 
not  avow  their  own  belief,  that  it  was  not  lawful.  Their  motive  now 
was  not  their  usual  hostility  to  Rome,  but  hatred  of  Christ.  They 
afterwards  actually  accused  Him  of  forbidding  to  pay  tribute  (Luke 
23:  2),  and  the  chief  priests,  despite  their  Pharisaism,  from  the  same 
hatred  of  Him,  cried  out:  'We  have  no  king  but  Caesar'  (.John  19: 
15). — Shall  we  give,  etc.     This  repetition  occurs  in  Mark  only. 

Ver.  15.  Their  hypocrisy.  Matthew:  'wickedness'  ;  Luke: 
*  craftiness.'  This  hypocrisy  was  shown  both  in  their  flattering  address 
and  in  their  cunning  question  (ver.  14).  Men  may  rightly  cai-ry  their 
religious  convictions  into  politics,  and  religious  questions  may  become 
political  ones  ;  but  when  this  is  the  case  hypocrisy  usually  flourishes. — 
Bring  me  a  penny  (denarius) ;  the  Roman  coin  (Matthew :  '  tribute 
money ' ).  The  whole  point  of  the  occurrence  tuims  on  the  fact  that  it  was 
a  Roman  coin. — That  I  may  see  it.     Peculiar  to  Mark, 

Ver.  16.  Whose  is  this  image.  The  likeness  of  the  ruler  at  the 
date  of  the  coin. — Superscription.  The  name,  etc.,  on  the  coin. — 
Caesar's.  Imperial  money  was  current  among  them.  '  Wherever  any 
king's  money  is  current,  there  that  king  is  lord ;'  is  reported  as  a  Rab- 
binical saying.  The  standard  currency  is  an  indication  or  symbol  of 
the  civil  authority ;  the  right  to  coin  has  usually  implied  the  right  to 
exact  tribute. 

Ver.  17.  Render  unto  Caesar,  etc.  Render  to  '  the  powers  that 
be,'  the  service  due  them,  Comp,  Rom.  13:  1-7.  Obedience  to  this 
precept  would  have  spared  Jerusalem,  but  the  subtlest  snare  they 
devised  for  our  Lord  became  their  own  destruction. — Unto  God  the 
things  that  are  Gods.  Religious  duties  are  to  be  rendered  to  God. 
Possibly  a  hint  that  in  denying  Him,  they  denied  the  honor  due  to 
God,  and  also  a  reference  to  man  as  bearing  the  image  of  God,  so  that 
political  and  religious  duties  are  distinguished,  but  not  divided.  The 
Jews  themselves  were  under  tribute  to  C?esar,  because  they  had  not 
rendered  God  His  dues. — They  marvelled  greatly  at  him.  The 
original  is  stronger  than  in  the  parallel  passages.  It  also  intimates 
that  they  continued  to  do  so.  The  other  accounts  are  fuller  as  to  the 
effect  of  His  answer.  These  young  Pharisees  (Matthew)  and  Herodians 
with  feigned  scruples  of  conscience,  the  flower  of  the  youth  of  Jeru- 
salem,  scarcely  expected  such  a  blow  from  a  Galilean — and  their 


12 ;  18,  19.]  MARK  XII.  159 

Caesar's,  and  unto  God  the  things  that  are  God's.    And 
they  marvelled  greatly  at  him. 

18  And  there  come  unto  him  Sadducees,  which  say  that 
there  is  no  resurrection ;  and  they  asked  him,  saying, 

19  ^  Master,  Moses  wrote  unto  us.  If  a  man's  brother  die, 
and  leave  a  wife  behind  him,  and  leave  no  child,  that 
his  brother  should  take  his  wife,  and   raise  up  seed 

iQr,  Teacher. 

astonishment  was  more  than  momentary.  No  wonder :  the  answer  of 
Christ  is  the  wisest  ever  given  to  an  entangling  question,  and  contains 
in  principle  the  solution  of  the  great  problem  of  Church  and  State,  or 
the  relation  of  the  spiritual  and  secular  power.  Real  religion  makes 
men  better  citizens,  since  it  enjoins  a  religious  fulfilment  of  political 
obligations.  The  few  exceptional  cases  that  arise  are  to  be  decided  by 
the  principle  of  Acts  5  :  2y.  Under  a  free  government,  this  religious 
fulfilment  of  political  duties  is  essential  to  preserve  the  State  against 
anarchy.  Both  Church  and  State  are  of  Divine  origin  and  authority  : 
the  one  for  the  temporal,  the  other  for  the  eternal  welfare  of  men. 
They  ought  to  be  kept  distinct  and  independent  in  their  respective 
spheres,  without  mixture  and  confusion,  and  yet  without  antagonism, 
but  rather  in  friendly  relation  in  view  of  their  common  Divine  origin, 
and  their  common  end  and  completion  in  *  the  kingdom  of  glory '  where 
God  shall  be  all  in  all. 

Vers.  18-27.  Second  Assattlt  :  The  Question  Concerning  the  Kesiterection. — 
Parallel  passages :  Matt.  22 :  23-33  ;  Luke  22  :  27-40.  Luke  is  fuller,  especially  in  vers. 
34-36.  The  description  of  the  successive  marriages  is  graphic,  though  not  more  so 
than  Luke's.  The  Sadducees  are  mentioned  only  here,  in  this  Gospel.  They  were  so 
named  from  Zadok,  the  supposed  founder  of  the  sect,  and  represented  the  tendency  to 
Bcepticism  and  rationalism,  over  against  the  strict  Pharisees.  They  either  rejected 
parts  of  the  Scriptures,  or  explained  them  away.  They  were  worldly,  flippant,  and 
scoflBng,  as  indicated  in  this  sneering  attack, 

Ver.  18.  There  is  no  resurrection.  Comp.  Acts  23 :  8,  where 
their  views  are  shown  to  include  a  denial  of  the  immortality  of  the 
soul  as  well  as  of  the  resurrection  of  the  body.  They  correspond  to 
the  Skeptics  and  Epicureans  among  the  Greek  philosophers. 

Ver.  19.  And  they  asked  him.  A  scoflBng  question,  in  ridicule 
of  the  doctrine  and  of  Christ  Himself.  This  sneering  spirit  is  promi- 
nent in  Sadducees  of  every  age.  Afterwards  they  became  earnest 
enough.  It  is  possible  they  hoped  for  an  answer  that  might  show 
sympathy  with  them.  Errorists  often  think  that  opposition  to  their 
opponents  is  agreement  with  them.  But  truth  must  always  oppose 
two  contrary  errors.  In  this  case,  first  the  Pharisees,  then  their  an- 
tagonists the  Sadducees. — Moses  wrote.  Deut.  25  :  5,  freely  quoted; 


160  MARK  XII.  [12 :  20-25. 

20  unto  his  brother.     There  were  seven  brethren :  and 

21  the  first  took  a  wife,  and  dying  left  no  seed  ;  and  the 
second  took  her,  and  die  J,  leaving  no  seed  behind  him; 

22  and  the  third   likewise :  and  the  seven   left  no  seed. 

23  Last  of  all  the  woman  also  died.     In  the  resurrection 
whose  wife  shall  she  be  of  them  ?  for  the  seven  had 

24  her  to  wife.     Jesus  said  unto  them,  Is  it  not  for  this 
cause  that  ye  err,  that  ye  know  not  the  scriptures,  nor 

25  the  power  of  God  ?     For  when  they  shall  rise  from 

comp.  the  regulations  added  in  that  chapter.  Such  a  marriage  "was 
called  a  Levirate  marriage.  The  object  was  to  preserve  families,  a 
matter  of  great  importance  in  the  Jewish  economy. — Seed  to  his 
brother.  The  first-born  son  would  be  registered  as  the  son  of  the 
dead  brother. 

Ver.  20.  There  were.  Probably  a  purely  fictitious  case,  though 
in  Matthew  '  with  us '  is  added. 

Ver.  23.  In  the  resurrection,  i.  e.,  in  the  state  after  the  resur- 
rection,—Whose  -wife  shall  she  be  of  them?  The  point  of  the 
entangling  question  is  now  evident.  They  had  quoted  the  law  of 
Moses  and  then  given  an  example  of  obedience  to  it,  to  prove  the  ab- 
surdity of  the  doctrine  of  the  resurrection.  Our  Lord  at  once  rebukes 
and  denies  their  false  assumption  in  regard  to  human  relations  in  the 
future  state. 

Ver.  24.  The  form  here  given  is  peculiar  to  Mark  : — Is  it  not  for 
this  cause  that  ye  err,  etc.,  which  is  ansAvered  by  the  positive 
statement:  'ye  greatly  err'  (ver.  27). — That  ye  know  not  the 
scriptures.  'In  that  ye  do  not  undei-stand  the  Scriptures,'  i.  e., 
the  Old  Testament,  which  they  professed  to  hold  free  from  tradition. 
The  Scriptures  plainly  imply  the  resurrection. — Nor  the  pow^er  of 
God.  His  power  to  raise  the  dead.  Modern  Sadduceism  usually 
knows  the  meaning  of  the  Scriptures,  but  denies  '  the  power  of  God,' 
in  this  as  in  many  other  thing?. 

Ver.  25.  For  when  they  shall  rise  from  the  dead;  i.  e.,  at 
the  resurrection. — Neither  marry,  spoken  of  the  man;  nor  are 
given  in  marriage,  of  the  woman,  since  the  fother  gave  away  the 
bride  in  marriage.  This  relation  is  not  to  be  reestablished  in  the  state 
after  the  resurrection,  because  those  raised  up  are  as  angels  in 
heaven.  Comp.  especially  the  fuller  answer  in  Luke  20 :  35,  36, 
where  the  fact  of  immortality  is  brought  out;  as  there  is  no  death  in  that 
state  there  will  also  be  no  birth.  Personal  intercourse  doubtless  re- 
mains, but  the  .Tews  looked  at  marriage  more  in  its  physical  relations, 
tquality  with  angels  in  mode  of  existence  is  affirmed,  but  the  redeemed 
are  distinguished  from  them.  This  answer  opposes  another  error  of 
tne  Sadducees,  a  denial  of  the  existence  of  angels. 


12 :  26, 27.]  MARK  XII.  161 

the  dead,  they  neither  marry,  nor  are  given  in  mar- 

26  riage ;  but  are  as  angels  in  heaven.  But  as  touching 
the  dead,  that  they  are  raised ;  have  ye  not  read  in  the 
book  of  Moses,  in  the  place  concerning  the  Bush,  how 
God  spake  unto  him,  saying,  I  am  the  God  of  Abra- 
ham, and  the  God  of  Isaac,  and  the  God  of  Jacob  ? 

27  He  is  not  the  God  of  the  dead,  but  of  the  living : 
ye  do  greatly  err. 

Ver.  26.  But  as  tonching  the  dead.  Proof  that  the  doctrine  was 
implied  in  the  writings  of  Moses.  Luke  20:  37  is  against  the  view 
that  our  Lord  only  makes  an  authoritative  statement  without  really 
basing  His  proof  on  the  passage  quoted. — In  the  book  of  Moses, 
in  the  place  concerning  the  Bush;  lit.,  'in  the  bush.'  It  can 
scai'cely  mean,  when  Moses  was  at  the  bush,  or,  when  God  spake  at 
the  bush.  Christ  assumes  the  truth  of  the  book  of  Exodus.  The  Sad- 
ducees  are  said  to  have  doubted  the  authority  of  the  prophetical  books. 
The  proof  is  drawn  from  the  Pentateuch,  which  they  acknowledged. — 
I  am  the  God  of  Abraham,  etc.  Exod.  3 :  6.  Spoken  to  Moses 
from  the  burning  bush.  The  name  given  by  Jehovah  to  Himself, 
setting  forth  His  self-existence  and  eternity  (Exod.  3  :  14,  15),  sup- 
ports the  doctrine  of  our  immortality,  body  and  soul.  God  continues 
('lam,'  not,  'I  was')  in  covenant  relation  to  Abraham,  Isaac,  and 
Jacob  ('  the  God  of  Abraham,'  etc.).  As  these  patriarchs  had  in  their 
bodies  the  sign  of  this  covenant,  the  body  is  included  in  whatever 
promise  is  involved. 

Ver,  27.  God  is  not  the  God  of  the  dead,  but  of  the 
living.  This  saying,  added  by  our  Lord,  may  be  thus  expanded :  This 
personal,  living  God  is  the  God  of  living  persons.  He  calls  Himself 
the  continuing  covenant  God  of  Abraham,  Isaac,  and  Jacob,  therefore 
the  statement  of  Moses  involves  the  truth,  that  after  their  death  Abra- 
ham, Isaac,  and  Jacob  are  still  living.  The  argument  derived  from 
this  designation  of  God  in  favor  of  the  immortality  of  the  soul,  against 
the  Sadducees  who  denied  it,  reveals  the  marvelous  insight  of  our 
Lord  into  the  deepest  meaning  of  the  Scriptures.  The  personal  ever- 
living  God  calls  Himself  the  God — not  of  the  dead  which  would  be 
dishonoring — but  of  those  who  live  in  perpetual  communion  with 
Him,  to  whom  He  has  communicated  His  own  immortality.  The  Bible 
treats  man  as  a  unit,  and  while  it  implies  the  separation  of  body  and 
soul  after  death  until  the  resurrection,  plainly  intimates  that  the 
blessedness  of  the  future  state  will  be  incomplete  until  body  and  soul 
are  reunited  (comp.  especially  Rom.  8 :  11,23).  Only  then  will  we 
be  like  Christ,  who  has  a  glorified  body  (Phil.  3  :  21,  etc.).  The  effect 
of  our  Lord's  words,  which  is  added  at  this  point  by  Matthew  and 
Luke,  is  narrated  by  Mark  in  ver.  34. 
U 


162  MARK  XII.  [12 :  28-30. 

28  And  one  of  the  scribes  came,  and  heard  them  ques- 
tioning together,  and  knowing  that  he  had  answered 
them  w^ell,  asked  him,  What  commandment  is  the  first 

29  of  all  ?     Jesus  answered,  The  first  is,  Hear,  O  Israel ; 

30  ^The  Lord  our  God,  the  Lord  is  one :  and  thou  shalt 
love  the  Lord  thy  God  ^with  all  thy  heart,  and  ^with 
all  thy  soul,  and  ^with  all  thy  mind,  and  ^with  all  thy 

1  Or,  The  Lord  is  our  God;  the  Lord  is  one.  2  Qr.  from. 

Vers.  28-34.  Thied  Assault;  Question  eespecttnq  the  Great  Commaxdsient. — 
Parallel  passage:  Matt.  22:  34-40.  Comp.  Luke  20:  39.  Matthew  states  that  this 
question  was  put,  '  tempting '  (or,  '  trying,'  i.  c,  putting  to  proof)  our  Lord.  The 
scribe  may  hare  been  chosen  by  the  Pharisees  aa  their  unconscious  tool,  because  of  his 
candor.  The  question  was  probably  designed  to  draw  forth  in  response  the  first  com- 
mandment :  '  Thou  shalt  have  no  other  gods  before  me,'  so  that  this  might  be  used 
against  His  claim  to  be  the  Son  of  God.  This  design  of  the  hostUe  Pharisees  was  de- 
feated by  His  citing  the  second  table  of  the  law  (ver.  31)  as  well  as  the  first.  They  ex- 
pected by  His  answer,  either  to  disprove  His  Messiahship,  or  to  find  in  His  own  words 
a  basis  for  the  charge  of  blasphemy  in  making  Himself  the  Son  of  (Jod.  This  charge 
they  did  bring  forward  in  the  council  (chap.  14 :  61-64"),  and  before  Pilate  (John  19:  7), 
and  it  was  probably  in  their  thoughts  when  they  put  this  question  a  few  days  before. 

Ver.  28.    Knowing  that  he  had  answered  them  well.     This 
Bcribe  no  doubt  rejoiced  in  the  defeat  of  the  Sadducees,  but  was  also 
really  pleased  with  our  Lord's  answers.     They  accorded  with  his  in- 
tellectual convictions,  perhaps  with  his  moral  tendencies,  and  he  pro- 
bably desired  further  instruction. — What  commandment  is  the 
first  of  all  ?     The  fearful  belittling  tendencies  of  Pharisaical  legalism 
\  may  be  inferred  from  the  following  statement :    '  The  Jews  enumerated 
i  six  hundred  and  thirteen  ordinances  ;   three  hundred  and  sixty-five 
1  prohibitions,  according  to  the   days  of  the  year;  two  hundred  and 
■twenty-eight  commandments,  according  to  the  parts  of  the  body.     The 
IPharisees  distinguished  between  lesser   and   greater  commandments ' 
(Braune).     The  phrase  may  mean:   'first  of  all  things,'  however. 

Ver.  29.  Hear,  O  Israel ;  the  Lord  our  God,  the  Lord  is  one. 
This  is  the  form  of  the  LXX.  (Deut.  6:4),  here  quoted  more  fully 
than  in  Matthew.  Notice  the  briefer  reading  of  the  first  part  of  the 
verse,  as  indicated  in  the  Eev.  Vers. 

Ver.  30.  Thou  shalt  love  the  Lord  thy  God,  etc.  Quoted 
from  the  LXX.  (Deut.  6:  6).— With  all  thy  heart,  literally,  'from' 
(Matthew:  'in').  The  whole  is  a  demand  for  supreme  aflfection. 
The  distinctions  of  Hebrew  psychology  difi'er  from  those  of  modern 
times ;  but  if  we  distinguish  between  the  phrases,  the  first  refers  to 
'the  whole  energy  of  the  reason  and  the  intellect;'  soul,  'the  whole 
energy  of  sentiment  and  passion ;'  mind,  '  the  whole  energy  of  thought 
and  will  in  its  manifestation  ;'  strength  (peculiar  to  Mark)  probably 


12:  31-33.]  MARK  XII.  163 

31  strength.     The  second   is  this,  Thou  shalt  love  thy 
neighbour  as  thyself.     There  is  none  other  command- 

32  ment  greater  than  these.     And  the  scribe  said  unto 
him,  Of  a  truth,  ^  Master,  thou  hast  well  said  that  ho 

33  is  one  ;  and  there  is  none  other  but  he  :  and  to  love 

lOr,  Teacher. 

refers  to  moral  energy.  (The  LXX.  employs  a  different  word  of  simi- 
lar import.)  This  'unqualified  surrender  of  our  whole  being  to  God' 
is  to  be  the  aim  of  our  strivings  after  holiness.  God's  essential  per- 
fections ai^d  His  manifested  grace  alike  demand  this. 

Ver.  31.  The  second  is  this.  The  common  text  here  has  been, 
conformed  to  Matthew:  'And  a  second  like  unto  it  is  this.' — Thou 
shalt  love  thy  neighbour  as  thyself.  From  Lev.  19:  18.  'Man 
ought  to  love  his  neighbor,  1,  not  as  he  does  love  himself,  but  as  he 
ought  to  love  himself;  2,  not  in  the  same  degree,  but  after  the  same 
manner,  i.  e.,  freely  and  readily,  sincerely  and  unfeignedly,  tenderly 
and  compassionately,  constantly  and  perseveringly '  (W.  Burkitt). 
Cases  arise  where  man  ought  to  love  his  neighbor  more  than  his  life, 
physical  life,  and  has  done  so,  sacrificing  it  for  his  fellows,  his  coun- 
try, and  the  church,  in  imitation  of  the  example  of  Christ  and  the 
martyrs. — There  is  none  other  commandment  greater  than 
these.  The  unity  of  the  moral  law  prevents  any  discrimination  be- 
tween its  precepts:  it  is  o)ie  law  of  love,  the  hinge  (Matt.  22:  40)  of 
the  whole  Old  Testament  revelation.  There  can  be  none  greater.  No 
one  can  love  God  without  loving  his  fellow-men,  and  no  one  can  truly 
love  man  without  loving  God.  The  former  is  the  source  of  the  latter. 
Hence  the  first  table  (the  first  five  commandments)  enjoins  love  to 
God  ;  the  second  table  (the  last  five  commandments),  love  to  our  neigh- 
bor. Pharisaism  puts  the  second  in  a  lower  place,  thinking  that  seem- 
ing service  of  God  can  atone  for  want  of  charity  to  men.  But  supreme 
love  to  God  is  to  manifest  itself  in  love  to  men.  Alike  binding,  the 
two  are  correspondent,  not  contradictory.  The  mistake  of  humanita- 
rianism  is  making  the  '  second  '  '  the  first '  commandment. 

Ver.  32.  Of  a  truth,  Master,  thou  hast  -well  said.  Without  doubt 
the  scribe  spoke  candidly  ;  our  Lord's  words  may  have  awakened  in  him 
a  spiritual  apprehension  of  the  law.  He  represents  a  large  class,  out- 
side the  kingdom,  in  a  more  hopeful  condition  than  Pharisees  in  the 
visible  church  ;  but  he  had  not  yet  taken  the  decisive  step. — That 
he  is  one;  and  there  is  none  other  but  he.  The  form  is  im- 
pressive. 

Ver.  33.  With  all  the  understanding.  The  scribe  substitutes 
'understanding'  for  'mind,'  which  seems  to  express  the  same  thought 
less  abstractly.  Mark  preserves  the  answer  in  full. — Is  much  more 
than.  Better,  '  more  acceptable  to  God,  and  more  useful  to  the  wor- 
shipper.'— All  whole  burnt  offerings  and  sacrifices.     '  Burnt 


164  MARK  XII.  [12 :  34, 35. 

him  with  all  the  heart,  and  with  all  the  understanding, 
and  with  all  the  strength,  and  to  love  his  neighbour  as 
himself,  is  much  more  than  all  whole  burnt  offerings 

34  and  sacrifices.  And  when  Jesus  saw  that  he  answered 
discreetly,  he  said  unto  him.  Thou  art  not  far  from  the 
kingdom  of  God.  And  no  man  after  that  durst  ask 
him  any  question. 

35  And  Jesus  answered  and  said,  as  he  taught  in  the 
temple,  How  say  the  scribes  that  the  Christ  is  the  son 

offerings,'  i.  e.,  those  commanded  in  the  law.  Such  things  took  up  the 
whole  attention  of  legalists.  It  was  a  bold  saying  in  those  times  and 
in  that  place.  Christ's  atoning  saci'ifice  is  the  centre  of  the  gospel, 
but  he  who  has  a  correct  theory  on  this  subject,  without  being  led  to 
the  love  here  spoken  of,  is  but  a  Pharisee  at  heart,  below  the  standard 
of  this  man. 

Ver.  34.  Discreetly.  Understandingly,  intelligently,  wisely ; 
more  than  '  discreetly,'  in  the  more  modern  sense. — Thoa  art  not  far 
from  the  kingdom  of  God.  Intellectually  on  the  right  road, 
nearer  to  the  kingdom  than  a  mere  formalist  could  be,  recognizing  the 
spirituality  of  the  law,  perhaps  conscious  of  the  folly  of  self-righteous- 
ness ;  but,  though  standing  as  it  were  at  the  door,  still  outside. — '  While 
the  worst  of  His  opponents  were  unable  to  convict  Him  of  an  error,  or 
betray  Him  into  a  mistake,  the  best  of  them,  when  brought  into  direct 
communication  with  Him  on  the  most  important  subjects,  found  them- 
selves almost  in  the  position  of  His  own  disciples  '  (J.  A.  Alexander). 
This  man,  who  asked  a  theological  question,  seems  to  have  been  in  a 
more  hopeful  condition  than  the  lawyer  and  the  young  ruler  who  asked 
what  they  should  do  to  inherit  eternal  life  (comp.  chap.  10 :  17-22  and 
Luke  10:  25-37).  The  three  must  not  be  confounded. — And  no  man 
after  that  durst  ask  him  any  question.  A  natural  effect  of  the 
previous  experiments.  No  further  question  is  put  to  Him,  but  He  asks 
one  which  they  cannot  answer.  Matthew  however,  gives  more  pro- 
minence to  the  fact  that  no  one  '  was  able  to  answer  Him  a  word,'  and 
so  puts  this  statement  after  the  victorious  question  of  our  Lord.  Such 
independent  testimony  is  the  most  valuable,  especially  here  where  our 
Lord  asks  a  question  respecting  His  own  Person,  in  some  respects  the 
central  question  of  Christianity. 

Vers.  35-37.  The  Victorious  Question  of  our  Lord  respecting  His  own  Person. 
— Parallel  passages  :  Matt.  22 :  41-46 ;  Luke  20 :  41-44.  The  victory  was  won  on  the 
great  theological  battle  ground — the  doctrine  of  the  Person  of  Christ,  the  central  fact 
of  Christianity. 

Ver,  35.  Answered.  The  whole  controversy  (vers.  13-37)  is 
regarded  as  one;  and  this  is   our  Lord's  reply  to  their  attempts  to 


12 :  36,  37.]  MARK  XII.  165 

36  of  David  ?     David  himself  said  in  the  Holy  Spirit, 

The  Lord  said  unto  my  Lord, 

Sit  thou  on  my  right  hand, 

Till  I  make  thine  enemies  ^  the  footstool  of  thy  feet. 

37  David  himself  calleth  him  Lord ;  and  whence  is  he 
his  son?    And  ^the  common  people  heard  him  gladly. 

1  Some  ancient  authorities  read  underneath  thy  feet.  2  Or,  the  gveat  multitude. 

'catch  him  in  talk.' — As  he  taught  (lit.,  'was  teaching')  in  the 
temple.  Of  course  on  the  same  day.  Matthew  brings  out  the  tri- 
umph over  the  Pharisees.  Mark  the  impression  on  the  people,  in 
•whose  presence  (ver.  37)  the  Pharisees  were  confounded.  The  account 
of  the  former  is  fuller  and  more  accurate,  as  regards  the  opening  of  the 
discussion  on  this  point. — How  say  the  scribes  ?  Matthew  shows 
that  the  question  was  addressed  to  the  Pharisees  ('what  think  ye  of 
the  Christ?') — That  the  Christ  (the  Messiah)  is  the  son  of  Da- 
vid? The  'scribes'  were  the  acknowledged  interpreters  of  the  Old 
Testament.  Our  Lord  would  prove  the  insuflBciency  of  their  interpre- 
tation on  a  point  which  they  rightly  deemed  of  most  importance.  The 
title  'son  of  David'  was  frequently  applied  to  the  Messiah,  but  our 
Lord  proved  that  it  was  an  incomplete  designation.  On  this  one-sided 
view  of  the  Messiah,  as  a  descendant  of  David,  the  king  and  warrior, 
their  political  false  hopes  had  been  based.  What  they  thought  of  Him- 
self, He  does  not  ask  them.  Since  He  has  been  abundantly  proven  to 
be  '  the  Christ,'  the  question  comes  to  us  in  this  form,  as  an  all-impor- 
tant one.     One  answer  only  can  be  correct. 

Ver.  36.  David  himself  said  in  the  HolySpirit.  Luke:  'in 
the  book  of  Psalms.'  The  influence  of  the  Holy  Spirit  upon  David  in 
penning  the  Psalms  is  assumed. — The  Lord  (Jehovah)  said  unto 
my  Lord.  From  Ps.  110:  1,  entitled  'a  Psalm  of  David,'  probably 
written  after  the  prophetic  address  of  Nathan,  2  Sam.  7  :  12.  ('My' 
is  represented  in  the  Hebrew  by  the  little  letter  called  'jot'  in  Matt. 
5 :  18.)  It  is  quoted  frequently  in  the  New  Testament,  as  referring  to 
Christ.  The  Jews  referred  it  to  the  Messiah,  since  no  objection  was 
raised  at  this  point.  '  My  lord'  implies  superiority,  not  only  to  David 
himself,  but  to  his  own  royal  race  and  the  people  of  Israel,  or  the  in- 
quiry would  not  cause  perplexity. — Sit  thou  on  my  right  hand 
(the  place  of  honor  and  trust  and  power),  till  I  make  thine  ene- 
mies the  footstool  of  thy  feet  (until  He  is  complete  victor).  This 
refers  to  an  exaltation,  exceeding  any  attainable  by  a  mere  man  ;  and 
to  a  triumph  beyond  any  political  one.  The  latter  thought  opposes  the 
false  hopes  of  the  Jews,  while  the  whole  passage  shows  the  superhuman 
exaltation  of  the  Messiah.  (The  marginal  reading  corresponds  with 
the  correct  reading  in  Matt.  22  :  44,) 

Ver.  -37.  And  -whence.  From  what  source  shall  we  seek  an  ex- 
planation of  the  fact  that  He  is  his  Son  ?     Or  perhaps  simply :  '  how 


166  MARK  XII.  [12 :  38. 


38      And  in  his  teaching  he  said,  Beware  of  the  scribes, 
which  desire  to  walk  in  long  robes,  and  to  have  saluta- 

can  He  be  his  Son?'  The  solution  is  not  given  here,  but  plainly 
preached  by  the  Apostles  from  the  day  of  Pentecost :  the  Messiah  was 
Son  of  David  according  to  the  flesh,  yet  the  pre-existent  eternal  Son  of 
God — the  God-man  (comp.  Rom.  1 :  3,  4).  If  the  Pharisees  were  igno- 
rant of  this  solution,  it  was  their  own  fault,  since  the  Old  Testament 
plainly  pointed  to  it.  Probably  they  were  not  ignorant.  (The  words 
of  Caiaphas,  chap.  14:  61,  indicate  knowledge  on  this  point.)  Our 
Lord's  claims  involved  this:  He  had  been  called  the  'Son  of  David' 
(John  10  :  24-88),  and  they  afterwards  accused  Him  of  so  doing.  They 
at  least  knew  what  His  solution  was,  and  that  He  claimed  to  be  both 
*  Son  of  David  '  and  '  Lord.'  They  left  Him.  Pharisaical  Judaism 
and  Christ  parted  company  forever  at  this  point.  Henceforth  they 
sought  to  kill  him  by  treachexy. — Aad  the  great  multitude.  This 
multitude  was  made  up  of  '  the  common  people,'  since  the  upper  classes 
were  withdrawing ;  but  that  is  not  the  prominent  idea.  A  great  mul- 
titude still  listened  to  Him. — Heard  him  gladly.  Lit.,  'sweetly,' 
with  relish,  with  pleasure.  This  was  after  He  had  virtually  claimed 
to  be  the  Messiah — David's  Lord,  as  well  as  David's  Son.  See  on 
Matt.  22  :  45.  Had  He  desired  to  establish  "  a  temporal  kingdom,  the 
multitude  would  now  have  followed  Him.  But  hearing  Christ  with 
relish,  is  not  necessarily  accepting  Him  as  a  Saviour.  Knowing  all 
men  (John  2  :  24,  25),  and  faithful  to  His  mission  of  Atoning  Love, 
our  Lord  remains  in  the  temple  to  deliver  His  fearful  denunciation  of 
the  Pharisees  (Matt.  23),  briefly  alluded  to  by  Mark  (vers.  38-40), 
pauses  to  praise  a  poor  widow  (vers.  41-44),  and  then  withdraws  from 
His  foes  and  from  the  listening  multitule.  In  the  short  interval  before 
His  foes  seize  Him,  He  devotes  Himself  to  the  instruction  of  those  who 
should  tell  the  story  and  meaning  of  His  death  to  the  world,  and  ex- 
plain the  mystery  of  David's  Lord  and  Son,  in  announcing  the  cruci- 
fied and  risen  Jesus  as  the  incarnate  God,  able  and  willing  to  save  all 
who  believe  in  Him. 

Vera.  38-40.  Dbnunciation  of  the  Scribes.  Parallel  passages:  Matt.  23:  1-39; 
Luke  20 :  45-47.  The  accounts  of  iNIark  and  Luke  agree  here  very  closely.  Matthew, 
writing  for  Jewish  Christians,  gives  a  full  report  of  this  denunciatory  discourse  ;  but 
early  Gentile  readers  only  heeded  a  brief  outline.  This  paragraph  and  the  next  one 
form  a  striking  contrast.  Comp.  '  devour  widows'  houses '  (ver.  41)  and  the  '  poor 
widow '  (ver.  42).  Both  expressions  are  peculiar  to  Mark  and  Luke  (Matt.  23 :  14  is 
omitted  by  the  best  authorities).  Those  who  find  our  Lord's  language  here  too  severe 
forget  that  God  has  revealed  Himself  in  Christ  aa  Holy  Love.  This  awful  severity 
proves  Christ's  divine  mission  and  character  no  l('sg  than  His  tender  invitations  to  the 
sinner  to  come  to  Him.  Indeed  it  is  a  part  of  His  mercy,  since  it  warns  His  sheep 
against  the  coming  of  the  wolf,  guards  us  against  the  Pharisaism  of  our  own  hearts, 
which  is  80  quick  to  rise  against  Him  who  redeemed  us. 

Ver.  38.     The  phrase  '  unto  them '  is  properly  omitted.      The  dis- 


12:39-41.]  MARK  XII.  167 

39  tions  in  the  marketplaces,  and  chief  seats  in  the  syna- 

40  gogues,  and  chief  places  at  feasts :  they  which  devour 
widows'  houses,  ^and  for  a  pretence  make  long  prayers; 
these  shall  receive  greater  condemnation. 

41  And  he  sat  down  over  against  the  treasury,  and  be- 

1  Or,  even  while  for  a  pretence  they  make. 

course  was  both  to  the  multitude  (ver.  39)  and  to  His  disciples  (comp. 
Matt,  and  Luke). — In  his  teaching;  implying  that  much  more  was 
said. — Beware,  be  on  your  guard  against. — The  scribes.  Matthew  : 
'  the  scribes  and  the  Pharisees.'  Comp,  Matt.  28  :  2. — Desire.  A 
description  of  the  scribes  as  a  body,  not  of  a  certain  class  among  them. 
There  were  few  to  whom  this  description  could  not  apply. — To  walk  in 
long  robes,  displaying  their  flowing  robes  as  a  sign  of  their  official  po- 
sition. Desiring  to  display  a  sign  of  ecclesiastical  dignity  is  here  con- 
demned. Monks  have  generally  adopted  '  long  robes,'  and  too  often 
the  length  of  a  clerical  coat  is  the  measure  of  the  Pharisaical  tendency 
among  Protestants. — Salutations  in  the  market  places.  The 
places  of  public  resort,  where  their  importance  would  be  recognized. 
Salutations  of  courtesy  and  kindness  in  public  places  are  certainly  not 
forbidden. — Chief  seats  in  the  synagogues.  The  places  nearest 
the  reading  desk,  where  the  elders  sat.  Being  in  such  places  (at  feasts, 
in  synagogues  or  elsewhere)  is  not  rebuked,  but  loving  to  be  there. 
Pharisaism  may  now  show  itself  in  taking  the  lowest  place,  if  this  is 
done  in  a  slavish  obedience  to  the  letter  of  the  gospel. — And  chief 
places  at  feasts.  The  places  on  the  middle  couch  at  the  upper  table 
(which  joined  the  other  two)  were  considered  most  honorable. 

Ver.  40.  This  verse  is  substantially  the  same  as  Matt.  23:  14  (which 
is  poorly  supported  in  that  Gospel)  and  identical  with  Luke  20 :  44.  — 
Devour  wido"ws'  houses,  i.  e.,  seize  upon  the  property  of  the  un- 
protected, here  represented  by  a  particular  class. — And  for  a  pre- 
tence, etc.  The  marginal  rendering,  *  even  while,'  expresses  the 
sense  better:  'they  devour  widows'  houses,  and  that  too  while  they 
are  praying  at  great  length.'  The  guilt  was  thus  aggravated  and  the 
greater  condemnation  is  threatened.  There  are  many  ways  of 
swindling  the  defenceless,  but  to  do  it  with  pretended  piety,  is  worst  of 
all.  Ecclesiastical  officials  may  repeat  this  crime,  by  attaching  to 
themselves  the  defenceless  classes  here  represented  by  *  widows '  with 
the  design  of  obtaining  control  of  their  property.  Pharisaism,  in  all 
ages  and  organizations,  has  encouraged  this. 

Vers.  41^14.  The  Widow's  Mites. — Parallel  passage  :  Luke  21 :  1-4.  Our  Lord  tar- 
ried in  the  temple  to  find  an  opportunity  for  praising  one  act  of  real  religion  amidst 
all  the  hypocrisy  He  had  just  denounced.  (Keformers  may  find  a  lesson  here.)  In 
perfect  quietude  of  spirit,  not  in  haste  nor  anger,  He  finally  forsook  '  Hia  own  *  who 
received  Him  not. 


168  MARK  XII.  [12:  42-44. 


held  how  the  multitude  cast  ^  money  into  the  treasury : 

42  and  many  that  were  rich  cast  in  much.  And*  there 
came  ^a  poor  widow,  and  she  cast  in  two  mites,  which 

43  make  a  farthing.  And  he  called  unto  him  his  disci- 
ples, and  said  unto  them,  Verily  I  say  unto  you.  This 
poor  widow  cast  in  more  than  all  they  which  are  cast- 

44  ing  into  the  treasury :  for  they  all  did  cast  in  of  their 
superfluity ;  but  she  of  her  want  did  cast  in  all  that 
she  had,  even  all  her  living. 

1  Gr.  brass.  2  Qx.  one. 

Ver.  41.  And  he  sat  down  over  against  the  treasury.     He 

did  not  leave  at  once,  after  predicting  the  desolation  of  the  temple 
(Matt.  23:  38)  but  remained  quietly  sitting  in  the  court  of  the  women, 
opposite  '  the  Treasury,'  This  was  the  name  given  to  thirteen  brazen 
chests,  called  by  the  Rabbins  'trumpets,'  probably  from  the  shape  of 
the  mouths  into  which  the  money  was  cast.  They  were  for  various 
kinds  of  gifts.  The  reference  here  is  probably  to  the  place,  or  room 
(comp.  John  8:  20),  where  these  chests  stood. — And  beheld,  or, 
'was  beholding.' — Money.  Lit.,  'brass,'  copper-money,  which  pro- 
bably formed  the  usual  oflering. — Cast  in  much,  lit.,  '  were  casting 
many  things,'  perhaps  many  pieces  of  copper,  since  in  that  form  the 
gift  would  seem  larger  and  make  more  noise.  That  Pharisaism  could 
do  this  is  certain  ;  thus  they  would  cause  these  '  trumpets '  to  sound 
before  them. 

Ver.  42.  And  a  poor  -widow.  '  One'  (so  the  Greek)  in  contrast 
with  the  *  many'  just  spoken  of,  not  without  a  suggestion  of  her  lone- 
liness. Possibly  this  widow  was  *  poor,'  because  her  house  had  been 
'devoured'  (ver.  40). — Two  mites.  The  'mite'  (lepton)  was  the 
smallest  Jewish  copper  coin.  The  Greek  name  means  'fish-scale,' 
suggesting  its  diminutive  size.  Its  value  was  about  one  tenth  of  an 
English  penny,  one  fifth  of  a  cent.  She  had  two  and  gave  both. — A 
farthing.  Mark  (not  Luke)  adds  for  his  Roman  readers  an  explana- 
tion, using  a  Greek  word  (taken  from  the  Latin)  meaning  the  fourth 
part,  as  our  word  '  farthing '  does. 

Ver.  43.  And  he  called  unto  him.  Peculiar  to  Mark.  Our 
Lord  directed  their  special  attention  to  this  act  of  the  widow. — More 
than  all  they  w^hich  are  casting  into  the  treasury.  Not  more 
than  a  specific  number,  but  than  the  many  who  had  given  and  were 
still  giving.     The  reason  follows. 

Ver.  44.  For.  The  worth  of  a  gift  is  to  be  determined  not  by  its 
intrinsic  value,  but  by  what  it  costs  the  giver.  The  measure  of  that 
cost  is  what  is  left,  not  what  is  given. — Even  all  her  living  (or, 'life'). 
All  at  her  disposal  for  her  present  subsistence.  She  could  not  have 
owned  much  else,  since  she  is  said  to  be  a  '  poor  widow.'     She  could 


13:  1,  2.]  MARK  XIII.  169 

13:1  And  as  he  went  forth  out  of  the  temple,  one  of  his 
disciples  saith  unto  him,  ^Master,  behold,  what  man- 
2  ner  of  stones  and  what  manner  of  buildings !  And 
Jesus  said  unto  him,  Seest  thou  these  great  buildings  ? 
there  shall  not  be  left  here  one  stone  upon  another, 
which  shall  not  be  thrown  down. 

1  Or,  Teacher. 

not  have  hoped  for  'glory  of  men'  (Matt.  6:  2).  but  she  received 
praise  from  One  who  spake  as  never  man  spake.  We  are  here  taught, 
not  simply  to  give,  but  how  to  measure  the  cost  of  gifts.  Since  Christ 
alone  can  bless  contributions  for  the  extension  of  His  kingdom,  this 
incident  shows  that  the  success  He  has  accorded  has  been  on  account 
of  the  gifts  which  involved  self-denial,  these  being  the  only  valuable 
ones  in  His  sight. 

Chap.  XIII:  1,2.  The  Prophecy  of  the  DESTKrcrroN  of  the  Temple. — Parallel 
passages:  Matt.  24:  1,  2;  Luke  21 :  5,  6.  As  our  Lord  was  finallj'  leaving  the  temple, 
one  of  His  disciples  pointed  out  the  magnificence  of  the  various  structures  composing 
it.     This  brought  out  a  prediction  of  its  entire  destruction. 

Ver.  1.  Out  of  the  temple,  i.  e.,  the  exclusively  Jewish  part, 
inclosed  from  the  court  of  the  Gentiles.  This  was  the  final  departure  ; 
He  never  returned,  and  henceforth  the  temple  was  virtually  desolate. 
The  Apostles  returned,  holding  out  mercy  still;  the  last  rejection 
recorded  is  that  of  Paul  (Acts  21 :  27  sqq.),  who  was  even  accused  of 
polluting  it. — One  of  his  disciples.  Matthew  :  '  His  disciples  ; ' 
Luke  is  quite  indefinite. — "What  manner  of  stones  and  what 
manner  of  buildings!  Luke  (21 :  5)  :  '  How  it  was  adorned  with 
goodly  stones  and  gifts.'  His  attention  was  called  to  all  the  structures 
in  the  inclosure  (see  note  on  chap.  11 :  11),  especially  the  stones.  The 
immense  stones  (some  of  them  forty-five  cubits  long,  five  high,  and  six 
broad)  could  be  best  seen  from  the  court  of  the  Gentiles ;  so  also  the 
great  number  of  outer  structures,  some  of  them  still  in  process  of 
erection.  The  latter  fact  gives  additional  point  to  the  prediction. 
The  disciples  seemed  almost  to  intercede  for  the  temple  He  was 
leaving. 

Ver.  2.  These  great  buildings.  Our  Lord  takes  up  the  thought 
of  His  disciples,  and  prophesies  the  complete  destruction  of  this  great 
edifice. — Verily  I  say  unto  you,  etc.  This  prophecy  was  uttered 
in  a  time  of  profound  peace,  when  the  possibility  of  the  destruction  of 
such  a  magnificent  work  of  art  and  sanctuary  of  religion  seemed  very 
unlikely ;  but  was  literally  fulfilled  forty  years  afterwards ;  and 
that,  too,  in  express  violation  of  the  orders  of  Titus,  who  wished  to 
save  it. 


170  MARK  XIII.  [13:  3,4. 

3  And  as  he  sat  on  the  mount  of  Olives  over  against 
the  temple,  Peter  and   James  and  John  and  Andrew 

4  asked  him  privately,  Tell  us,  when  shall  these  things 
be  ?  and  what  shall  he  the  sign  when  these  things  are 

Vers.  3-8.  The  Discourse  on  the  Mount  of  Olives:  Opening  Warning. — 
Parallel  passages:  Matt.  24:  3-8;  Luke  21:  7-11.  This  discourse  is  recorded  by  three 
EvaHgelists  (Matthew,  Mark,  and  Luke).  All  the  accounts  correspond  remarkably; 
that  of  Matthew  is  the  fullest.  Mark  introduces  a  few  thoughts  not  included  there. 
It  refers  both  to  the  destruction  of  Jerusalem  and  to  the  second  coming  of  Christ,  one  pro- 
phecy respecting  two  analogous  events,  though  all  is  not  necessarily  applicable  to  both. 
Reasons :  1.  An  exclusive  reference  to  either  the  destruction  of  Jerusalem,  or  the  second 
coming  of  Christ  involves  insuperable  difBculties.  2.  The  disciples  asked  about  both, 
joining  them  in  time  (comp.  Matt.  24:  3  with  ver.  4).  The  answer  therefore  refers  to 
both,  joining  them  in  character,  not  necessarily  in  time.  The  disciples  needed  instruc- 
tion on  both  points,  for  immediate  and  more  remote  guidance.  3.  The  preceding  discourse 
in  Matthew  plainly  pcints  to  the  destruction  of  Jerusalem,  but  Matt.  25 :  and  vers.  32-37 
of  this  chapter,  seem  to  apply  exclusively  to  the  Christian  dispensation.  Great  care  is 
necessary  in  deciding  what  refers  to  each  of  the  two  sets  of  events  (or,  how  far  the 
analogy  holds  goodj.  The  two  interpretations  probably  run  parallel  as  far  as  ver.  23, 
the  judgment  upon  the  Jewish  Church  being  the  predominant  thought ;  after  that 
(vers.  24-31)  the  Lord's  second  coming  is  prominent,  until  in  the  close  of  the  chapter 
(vers.  32-37)  it  is  exclusively  treated  of.  Concerning  the  end  of  the  world  nothing 
definite  as  to  time  is  made  known  (see  ver.  36),  and  the  part  that  Jerusalem  will 
sustain  is  and  must  be  unknown,  since  prophecy  is  rarely  designed  to  enable  us  to  fore- 
tell future  events.  On  the  minor  divisions,  see  notes  on  the  several  paragraphs.  The 
occasion  and  circumstances  of  delivery  (vers.  1-4)  are  described  most  fully  by  Mark. 

Ver.  3.  The  Mount  of  Olives.  Opposite  the  temple.  The  siej;e 
of  Jerusalem  began  from  this  place,  and  at  the  same  season  of  the 
year.  It  was  from  the  side  of  this  mount,  that  our  Lord  two  days 
before  had  prophesied  the  destruction  of  Jerusalem  (Luke  19 :  43,  44). 
— Over  against  the  temple.  A  graphic  stroke,  peculiar  to  Mark. 
The  summit  of  Olivet  is  directly  opposite  the  temple,  the  city  lying 
spread  out  like  a  map  before  one  sitting  there. — Peter  and  James 
and  John  and  Andrew,  the  four  fishermen  iirst  called  and  first 
named  in  all  the  lists  of  the  Apostles,  the  confidential  disciples,  but 
only  the  three  first  were  on  the  Mount  of  Transfiguration ;  '  Andrew ' 
(the  brother  of  Peter)  is  added  to  the  more  private  company  on  this 
occasion. 

Ver.  4.  When  these  things  are  all  about  to  be  accom- 
plished. In  all  three  accounts  '  the  sign '  is  asked  for.  The  full 
form  of  the  question  here  given  (especially  the  position  of  '  all' )  shows 
that  they  classed  together  the  destruction  of  Jerusalem,  the  return  of 
our  Lord  and  the  end  of  the  world,  as  one  great  series  of  events,  about 
which  He  had  often  spoken  to  them.  '  These  things '  refer  primarily 
to  the  destruction  of  the  temple,  but  being  Jews,  they  would  not  think 


13:  5-8.]  MARK  XIII,  171 

5  all  about  to  be  accomplished  ?  And  Jesus  began  to 
say  unto  them,  Take  heed  that  no  man  lead  you  astray. 

6  Many  shall  come  in  my  name,  saying,  I  am  he ;  and 

7  shall  lead  many  astray.  And  when  ye  shall  hear  of 
wars  and  rumours  of  wars,  be  not  troubled  :  these  things 
must  needs  come  to  pass ;    but  the   end  is  not  yet. 

8  For   nation   shall   rise  against  nation,  and   kingdom 

of  the  destruction  of  the  holy  city  without  a  personal  presence  of  the 
Messiah  in  its  stead.  As  the  two  events  were  blended  in  their  minds, 
they  are  not  sharply  distinguished  in  the  answer. 

Ver.  5.  Began  to  say.  Began  His  first  explanation,  which  pro- 
bably took  a  wider  range  than  they  had  expected. — Take  heed.  The 
opening  sentence  is  the  same  as  in  Matthew,  but  Mark  repeats  this 
word  several  times  (vers.  9,  23,  33). — That  no  man  lead  you 
astray.  The  word  usually  rendered  '  deceive '  is  a  different  one  ;  that 
meaning  '  lead  astray '  occurs  in  all  three  accounts,  referring  to  prac- 
tical error,  the  following  of  wrong  leaders  into  wrong-doing.  The 
admonition  is  prophetic,  intimating  the  perplexity  of  the  whole  sub- 
ject. A  caution  to  Christians  regarding  specific  teaching  about  these 
unfulfilled  predictions. 

Yer.  6.  Come  in  my  name  ;  as  the  Messiah.  The  ^lessianic 
hopes  of  the  Jews  were  at  fever-heat,  as  the  destruction  of  their  holy 
city  drew  near ;  many  enthusiasts  appeared  as  seducers  of  the  people, 
and  awakened  false  expectations.  It  is  not  known  that  the}-  claimed 
the  authority  of  the  Christian  Messiah.  The  prophecy  goes  beyond 
this  and  intimates  that  Christians  would  be  in  danger  of  supposing 
some  other  person  to  be  the  Lord  Himself.  In  latter  times  fanaticism 
among  Christians  has  taken  this  direction,  e.  g.,  the  Anabaptists  in  the 
sixteenth  century. — Lead  many  astray.  The  same  word  as  in  ver, 
5.  An  overweening  desire  to  understand  this  prophecy  in  its  final  ap- 
plication, combined  with  too  material  conceptions  of  the  Second  Ad- 
vent, fosters  such  deception. 

Ver.  7.  Of  wars  and  rumors  of  wars.  The  primary  reference 
is  to  the  threats  of  war  against  the  Jews  before  the  campaign  which 
ended  in  the  destruction  of  Jerusalem.  During  this  period  there  were 
unusual  commotions  among  the  Jews  in  all  countries,  and  in  Rome  too. 
It  is  also  a  prediction  of  unexampled  convulsions  iDefore  the  second 
coming  of  Christ.  As  wars  have  been  well-nigh  continuous,  something 
greater  than  ordinary  war  is  probably  meant. — Be  not  troubled. 
Be  watchful  (ver.  5),  but  be  not  disturbed.  There  will  be  nothing 
even  in  the  last  days  to  terrify  the  Lord's  people. — The  end  is  not 
yet,  i.  e.,  this  state  of  commotion  is  to  continue. 

Ver.  8.  Nation  shall  rise  against  nation,  etc.  Primarily, 
national  uprisings  of  the  Jews ;  then,  wars  of  races,  political  revolu- 
tions, migrations,  etc.      Even  the  times  preceding    the  dissolution  of 


172  MARK  XIII.  [13:  9,  10. 

against  kingdom  :  there  shall  be  earthquakes  in  divers 
places ;  there  shall  be  famines :  these  things  are  the 
beo'innino;  of  travail. 
9  But  take  ye  heed  to  yourselves  :  for  they  shall  de- 
liver you  up  to  councils ;  and  in  synagogues  shall  ye 
be  beaten;  and  before  governors  and  kings  shall  ye 
10  stand  for  my  sake,  for  a  testimony  unto  them.  And 
the  gospel  must  first  be  preached  unto  all  the  nations. 

the  Roman  Empire  liave  not  exhausted  this  prediction. — Earthquakes 
in  divers  places.  Five  great  earthquakes  occurred  in  thirteen 
years. — Famines.  A  famine  is  prophesied  in  Acts  11:  28;  others 
are  mentioned  by  Latin  historians.  The  best  authoi'ities  omit ;  *  and 
troubles.' — Luke  speaks  of  '  terrors,  and  great  signs  from  heaven.' 
The  beginning  of  travail,  i.  e.,  hivth.  pangs.  The  physical  woes 
are  the  basis  of  the  greater  succeeding  moral  woes.  '  The  death-throes 
of  the  .Jewish  state  precede  the  "  regeneration  "  of  the  universal  Chris- 
tian Church,  as  the  death-throes  of  this  world  the  new  heavens  and  new 
earth'  (Alford). 

Vers.  9-13.  Persecutions  Predicted. — Parallel  passages :  Matt.  24 :  9-14 ;  Luke  21 : 
12-19.  All  the  reports  here  differ  slightly.  Luke  adds  a  few  particulars,  which  point 
more  directly  to  the  destruction  of  Jerusalem. 

Ver.  9.  But  take  ye  heed  to  yourselves.  Peculiar  to  Mark. 
—Deliver  you  up  to  councils.  Here  Mark  is  more  detailed.— 
In  the  synagogues.  The  punctuation  is  doubtful.  The  literal 
meaning  is :  '  into  synagogues.'  This  may  be  explained :  '  ye  shall 
be  taken  into  synagogues  and  beaten ;'  the  synagogue  being  the  place 
where  such  punishments  were  inflicted  for  greater  publicity.  (So  the 
punctuation  of  the  Rev.  Vers.)  Others  join  this  with  what  precedes  ; 
'  to  councils  and  to  synagogues  ;  ye  shall  be  beaten,'  etc.  This  is  less 
likely.— Governors.  Compare  Paul  before  Felix  and  Festus  (Acts 
24,  2o).— Kings.  Compare  the  conduct  of  Herod  (Acts  12:  1-3), 
Paul  before  Agrippa  (Acts  25,  26),  before  Caesar  (2  Tim.  4:  16).— 
For  my  sake.  It  is  not  persecution,  but  persecution  for  Christ's 
sake,  that  is  predicted ;  a  distinction  with  a  difference  which  fanatics 
fail  to  perceive.  Compare  the  similar  prediction  made  to  the  Apostles 
just  before  they  were  sent  out  (Matt.  10:  17,  18). — For  a  testimony 
unto  them.  This  persecution  shall  enable  you  to  bear  witness  of 
your  faithfulness  ;  giving  you  an  opportunity  to  testify  for  the  Lord, 
and  unto  your  persecutors.  This  may  become  a  testimony  against 
them  ;  but  that  is  not  the  necessary  sense. 

Ver.  10.  And  the  gospel  must  first.  Their  martyrdom  would 
spread  the  gospel,  and  this  spread  should  precede  the  end  of  the  woes, 
in  distinction  from  the  beginning  (ver.  8).     A  two-fold  fuliilment  of 


13:11,12.]  MARK  XIII.  173 

11  And  when  they  lead  you  to  judgment ^  and  deliver  you 
up,  be  not  anxious  beforehand  what  ye  shall  speak  : 
but  whatsoever  shall  be  given  you  in  that  hour,  that 
speak  ye :  for  it  is  not  ye  that  speak,  but  the  Holy 

12  Ghost.  And  brother  shall  deliver  up  brother  to  death, 
and  the  father  his  child ;  and  children  shall  rise  up 
against  parents,  and  ^  cause  them  to  be  put  to  death. 

1  Or,  put  them  to  death. 

this  verse  is  most  probable. — Be  preached,  i.  e.,  proclaimed,  which 
is  the  proper  conception  of  preaching. — Unto  all  the  nations. 
The  preaching  of  the  gospel  throughout  the  Roman  world  preceded 
the  end  of  the  .Jewish  state;  the  promulgation  of  the  gospel  throughout 
the  whole  world  will  be  the  sign  of  the  end  of  this  world.  The  result 
of  the  preaching  is  not  indicated.  But  Matthew  says  :  *  for  a  testi- 
mony unto  all  the  nations.'  To  them,  if  they  accept  it ;  against  them, 
if  they  reject  it.  In  any  case,  the  duty  of  sending  the  gospel  every- 
where remains.  The  universal  extension  of  missions,  no  less  than  the 
great  apostasy,  is  a  sign  of  the  approach  of  our  Redeemer.  This  pre- 
diction stimulated  the  Apostles,  and  should  stimulate  us. 

Ver.  11.  Lead  you  to  judgment.  The  words  supplied  in  Italics 
(Rev.  Vers.)  are  necessary  to  complete  the  sense. — Be  not  an^^ious 
beforehand.  Peculiar  to  Mark,  though  Luke  21 :  14,  15,  resembles 
it.  The  same  thought  occurs  in  Matt.  10 :  19,  20.  The  two  discourses 
have  other  points  of  resemblance.  '  Neither  do  ye  premeditate,'  is  to 
be  omitted,  according  to  the  best  authorities. — What  ye  shall  speak. 
In  Matt.  10 :  10,  both  form  and  substance  are  referred  to. — But 
■whatsoever  shall  be  given  you.  A  promise  of  special  inspira- 
tion for  particular  emergencies,  in  that  hour ;  hence  not  an  encour- 
agement to  laziness  regarding  pulpit  preparation. — For  it  is  not  ye, 
etc.  Inspiration  for  their  defence  is  an  indirect  proof  of  the  inspira- 
tion of  the  apostolic  writings,  since  the  purpose  of  both  is  'testimony' 
(ver.  9),  and  writing  was  a  permanent,  and  hence  the  most  important, 
testimony.— But  the  Holy  Ghost.  Comp.  Matt.  10:  20:  '  For  it 
is  not  ye  that  speak,  but  the  Spirit  of  your  Father  that  speaketh  in 
you,'  and  Luke  21 :  15 :  *  For  I  will  give  you  a  mouth  and  wisdom, 
which  all  your  adversaries  shall  not  be  able  to  withstand  or  to  gainsay.' 

Ver.  12.  And  brother,  etc.  The  omission  of  the  article,  in  con- 
formity with  the  original,  adds  to  the  force  of  the  verse. — Deliver  up. 
Become  informers.  Prophecy  of  actual  martyrdom.  The  idea  of  per- 
secution in  general  is  of  course  included. — Shall  rise  up.  A  strong 
word,  implying  first,  rebellion  against  parental  authority,  and  then,  in 
this  connection,  a  parricidal  course  of  conduct. — And  cause  them 
to  be  put  to  death.  The  marginal  rendering  is  more  literal ;  and 
such  murders  have  occurred. 


174  MARK  XIII.  [13:  13,  14. 

13  And  ye  shall  be  hated  of  all  men  for  my  name's  sake: 
but  he  that  endureth  to  the  end,  the  same  shall  be 
saved. 

14  But  when   ye   see   the  abomination  of  desolation 

Ver.  13.  And  ye  shall  be  hated  of  all  men  ;  other  than  be- 
lievers, referred  to  in  'ye.'  The  Roman  historian  Tacitus  speaks  of 
the  early  Chi'istians  as  a  hated  race.  It  is  difficult  for  us  in  these  days 
to  understand  how  literally  this  was  fulfilled.  The  most  shameful 
practices  were  attributed  to  Christians  ;  and  partly  in  consequence  of 
these  falsehoods,  partly  from  hatred  of  good,  they  were  treated  as  the 
ofiscouring  of  the  earth.  Perhaps  something  like  this  may  occur 
again.  But  this  need  not  discourage.  While  thus  hated.  Christians 
won  their  greatest  victories.  If  like  treatment  must  precede  '  the 
end,'  it  may  well  be  hoped  that  like  success  will  attend  the  gospel  in 
the  last  days. — For  my  name's  sake.  Even  the  heathen  early 
caught  up  the  name  of  Christ,  and  deemed  it  odious  ;  probably  the 
name  'Christian'  was  given  in  jest  (Acts  11:  26).  Bad  men,  how- 
ever, have  been  universally  abhorred  ;  but  it  was  the  Christianity  of 
the  early  disciples,  not  their  errors  or  personal  faults,  which  called 
forth  this  hatred.  Now  as  then,  the  world  often  hates  most  what  it  is 
forced  to  respect  and  even  to  admire.  Only  God's  Spirit  can  break 
down  this  hostility. — He  that  endureth,  or,  '  shall  have  endured,' 
i.  e.,  in  his  confession  of  Christ. — To  the  end.  The  reference  is 
primarily,  in  this  case,  to  the  destruction  of  Jerusalem.  But  for  the 
individual,  '  the  end  '  is  the  day  of  his  death  ;  for  the  Church,  it  is 
the  Advent  of  Christ,  the  end  of  all  things.  The  last  sense  is  the 
more  important  one,  giving  character  to  the  others. — Shall  be  saved. 
Literally  fulfilled  in  the  escape  of  the  Christians  from  that  doomed 
city,  but  with  a  wider  application,  and  higher  fulfilment,  in  the  ever- 
lasting salvation.  Perseverance  to  the  end,  however  bitter,  is  the 
evidence  of  genuine  faith. 

Vers.  1^23.  The  Signs  of  the  coming  Destruction.— Parallel  passages:  Matt.  24: 
15-25  ;  Luke  21 :  20-24.  The  prominent  reference  is  to  the  destruction  of  Jerusalem, 
answering  the  question  of  the  disciples  more  directly  than  what  precedes.  Luke,  in 
this  connection,  distinctly  refers  to  the  siege  of  Jerusalem  and  its  desolation.  Another 
fulfiment  is  probable,  in  accordance  with  the  parallel  lines  of  prophecy  traced  in  the 
preceding  paragraph.  But  precisely  because  the  details  are  so  minute,  we  must  be 
cautious  in  applying  it  to  the  final  catastrophe. 

Ver.  14.  But  when  ye  see,  etc.  This  direct  address  points 
to  a  speedy  fulfilment,  whatever  may  be  the  ulterior  reference. — The 
abomination  of  desolation.  *  Spoken  of  by  Daniel  the  prophet,' 
is  to  be  omitted  ;  probably  inserted  from  Matthew.  The  phrase  refers 
to  '  abominations,  which  shall  be  the  desolator,'  the  coming  of  which  to 
the  sanctuary  (where  the  sacrifice  is  oifered)  is  prophesied.  Most  of 
the  Jews  applied  the  original  prophecy  to  the  desecration  of  the  temple 


13:15-17.]  MARK  XIII.  175 

standing  where  he  ought  not  (let  him  that  readeth  un- 
derstand), then  let  them  that  are  in  Judsea  flee  unto 

15  the  moantains :  and  let  him  that  is  on  the  housetop 
not  go  down,  nor  enter  in,  to  take  any  thing  out  of  his 

16  house  :  and  let  him  that  is  in  the  field  not  return  back 

17  to  take  his  cloke.      But  woe  unto  them  that  are  with 

by  Antiochus  Epiphanes  (comp.  1  Mace.  1 :  54),  who  set  up  there  an 
idol  statue  of  .Jupiter.  Our  Lord  points  to  a  fulfilment,  then  future. 
The  favorite  interpretation  refers  it  to  the  Roman  eagles,  so  hateful  to 
the  Jews,  and  worshipped  as  idols  by  the  soldiers,  the  standards  of 
those  who  desolated  the  temple.  This  is  favored  by  the  addition  in 
Luke's  account  (21:  20):  'but  when  ye  see  Jerusalem  compassed 
with  armies.'  Others  refer  it  to  some  desecration  of  the  temple  by  the 
Jewish  zealots  under  the  pretence  of  defending  it,  which  occurred  at 
the  same  time  with  the  approach  of  the  fii'st  Roman  army  (under 
Cestius,  A.  D.  66)  against  Jerusalem.  This  makes  Luke's  account  refer 
to  an  external  sign,  and  those  of  Matthew  and  Mark  to  the  internal 
sign,  an  abomination  committed  by  the  Jews  themselves,  which  should 
fill  up  the  cup  of  their  iniquity.  But  it  is  not  certain  that  such  a 
desecration  by  the  Zealots  took  place  just  at  that  time,  and  the  sign 
for  their  flight  (ver.  16)  was  to  be  a  definite  and  marked  one. — Where 
he  ought  not  is  less  definite  than  'in  the  holy  place'  (Matthew). 
The  near  approach  of  the  Roman  army  is  probably  meant.  The  Roman 
eagles,  rising  on  the  heights  over  against  the  temple,  were  the  sign  of 
the  fall  of  the  city.  In  ftict  they  stood  on  the  Mount  of  Olives,  '  the 
holy  place,'  in  a  higher  ChrLstian  sense,  where  our  Lord  was  now 
teaching  and  whence  He  ascended.  The  other  view  of  internal  dese- 
cration refers  the  phrase  to  the  temple. — Let  him  that  readeth 
anderstand.  A  remark  of  the  Evangelist,  and  as  there  is  here  no 
direct  reference  to  Daniel,  the  reader  of  this  Gospel,  not  of  the  prophecy, 
is  meant.  Such  an  un  lerstanding  was  very  important  for  the  early 
Christians.  Any  ulterior  reference,  sm,  for  example,  to  '  the  man  of  sin ' 
(2  Thess.  2:  4),  will  be  understood  by  Christians,  when  necessary  for 
their  safety. — Flee  unto  the  mountains.  The  Christians  in  Judea 
accordingly  fled  to  Pella,  over  the  mountains  in  Perea,  and  were  safe 
in  all  those  days  of  horror. 

Ver.  15.  On  the  housetop.  The  flat  roofs  of  the  eastern  dwell- 
ings were  a  favorite  place  of  resort. — Not  go  down.  Some  suppose 
this  is  a  command  to  flee  along  the  house-tops  or  to  go  down  by  the 
outer  stairs  as  a  quicker  way.  What  is  distinctly  forbidden  is  to  go 
down  to  take  any  thing  out  of  his  house.  Extreme  haste  is  en- 
joined ;  and  being  hindered  by  motives  of  selfishness  or  convenience  is 
prohibited.  There  is  probably  an  allusion  to  the  flight  of  Lot  from 
Sodom  (comp.  Luke  17:  32). 

Ver.  17.  Woe  unto  them,  etc.  Natural  affection  is  not  forbidden, 


176  MARK  XIII.  [13:  18-20. 

18  child  and  to  those  that  give  suck  in  those  days  !    And 

19  pray  ye  that  it  be  not  in  the  winter.  For  those  days 
shall  be  tribulation,  such  as  there  hath  not  been  the 
like  from  the  beginning  of  the  creation  which  God 

20  created  until  now,  and  never  shall  be.  And  except 
the  Lord  had  shortened  the  days,  no  flesh  would  have 

and  this  verse  expresses  compassion  for  mothers  who  were  thus  de- 
layed. 

Ver.  18.  Pray  ye.  The  trying  events  were  distinctly  predicted, 
yet  prayer  is  distinctly  enjoined. — That  it  be.  '  Your  flight '  is  pro- 
perly omitted ;  it  was  taken  from  Matt.  24  :  20. — Not  in  the  winter, 
which  would  not  only  make  it  more  disagreeable,  but  might  prevent 
their  fleeing  fir  enough.     Matthew  adds  :  *  neither  on  a  Sabbath.' 

Ver.  19.  For  those  days.  Notice  the  striking  form  of  Mark's 
account. — Shall  be  tribulation,  etc,  Josephus,  a  Jew  by  birth  and 
education,  but  a  Roman  in  religion  and  sympathies,  in  describing  the 
siege  of  Jerusalem,  almost  repeats  the  words  of  our  Lord.  From  this 
'great  tribulation'  the  Jewish  Christians  escaped  by  fleeing  to  Pella. 
The  siege  began  at  the  time  of  the  passover  feast,  when  the  city  was 
crowded.  Internal  dissensions  combined  with  scarcity  of  food  to  mul- 
tiply the  horrors.  One  woman  of  rank,  named  Mary,  too,  killed  and 
roasted  her  own  babe  (comp.  Deut.  28  :  53,  56,  57),  and  was  discovered 
only  by  those  who  sought  to  rob  her  of  food ;  yet  even  they  shrank 
back  at  the  sight.  The  resistance  to  the  Romans  was  fanatical,  despite 
the  bloody  discord  within  the  city.  When  at  last  it  was  successfully 
stormed  by  Titus,  the  rage  of  the  Roman  soldiers,  raised  to  the  utmost 
by  the  stubborn  resistance,  was  permitted  to  wreak  itself  unchecked 
upon  the  inhabitants.  The  sword  made  the  whole  city  run  with  blood  ; 
while  crucifixions  by  way  of  jest  were  very  frequent.  Eleven  hundred 
thousand  persons  perished ;  the  remainder  were  sold  into  slavery,  or 
distributed  throughout  the  Roman  provinces  to  be  destroyed  by  wild 
beasts.  Thus  the  prophecy  of  Luke  21  :  24  was  literally  fulfilled.  Yet 
the  Roman  leader  who  conducted  these  operations  was  one  of  the  most 
excellent  among  the  heathen. — The  like.  Peculiar  to  Mark,  as  also 
the  phrase:  the  creation  -which  God  created. — And  never 
shall  be.  This  seems  to  indicate  that  nothing  analogous  will  occur 
again.  But  ver.  20  is  so  closely  connected  with  this  verse,  that  a 
double  reference  is  probably  even  in  vers.  14-19,  which  were  most 
strikingly  fulfilled  in  the  first  century.  The  final  application  would 
be  to  a  sudden  catastrophe  before  the  coming  of  our  Lord,  which  His 
people  will  be  enabled  to  avoid  by  recognizing  the  appearance  of  the 
signs  He  has  given.  Still  these  verses,  of  themselves,  shed  little  light 
as  yet  on  the  subject  of  the  last  days.  The  final  catastrophe  is  more 
plainly  indicated  in  the  subsequent  part  of  the  chapter. 

Ver.  20.    Except  the  Lord  had  shortened  the  days,  etc.    (A 


13:21-23.]  MARK  XIII.  177 

been  saved  :  but  for  the  eleet's  sake,  whom  he  chose, 

21  he  shortened  the  days.     And  then  if  any  man  shall 
say  unto  you,  Lo,  here  is  the  Christ ;  or,  Lo,  there ; 

22  believe  ^  it  not :  for  there  shall  arise  false  Christs  and 
false  prophets,  and  shall  shew  signs  and  wonders,  that 

23  they  may  lead  astray,  if  possible,  the  elect.      But  take 

1  Or.  him. 

prophetic  past  tense.)  Various  causes  did  combine  to  shorten  the 
siege  of  Jerusalem,  so  that  the  Christians  in  the  neighboring  place  of 
refuge  were  not  so  much  exposed.  These  causes  were:  (1)  Herod 
Agrippa  had  begun  to  fortify  the  walls  of  Jerusalem  against  any  attack, 
but  was  stopped  by  orders  from  Claudius  about  42  or  43.  (2)  The 
Jews,  being  divided  into  factions,  had  totally  neglected  any  prepara- 
tions against  the  siege.  (3)  The  magazines  of  corn  and  provision  were 
just  burned  before  the  arrival  of  Titus.  (4)  Titus  arrived  suddenly, 
and  the  Jews  voluntarily  abandoned  parts  of  the  fortification,  (5)  Titus 
himself  confessed  that  he  owed  his  victory  to  God,  who  took  the  forti- 
fications of  the  Jews.  (6)  It  was  not  the  original  intention  to  storm 
the  place,  but  events  at  Rome  made  it  necessary  that  Titus  should 
hasten  back,  and  he  therefoi-e  adopted  this  method  of  shortening  the 
siege. — But  the  strong  language  of  the  verse  and  the  prophecy  of  Da- 
niel (chap.  12:  1),  which  is  here  alluded  to,  point  to  a  providential 
interposition  in  the  great  days  of  tribulation  which  are  to  come  in  the 
last  times.  The  shortening  of  the  days  will  be  the  hastening  of  the 
Lord's  coming. 

Ver.  21,  And  then.  Sufficiently  indefinite  to  favor  any  or  all  of 
the  interpretations  of  the  passage.  During  the  subsequent  period,  is 
exact  enough. — If  any  man  shall  say  to  you,  etc.  This  indicates 
that  the  disciples  then  expected  that  the  second  Advent  would  imme- 
diately follow ;  and  was  first  of  all  a  caution  against  impostors.  But 
while  such  did  arise  in  the  first  century,  the  details  of  the  following 
verses  point  to  something  further. — Believe  it  (or,' him')  not.  This 
phrase  furnishes  no  argument  against  the  visible  personal  coming  of 
Christ,  which  seems  to  be  taken  for  granted  throughout. 

Ver.  22.  False  Christs.  While  this  may  refer  to  the  impostors 
of  the  first  century,  it  now  points  to  '  Antichrist,'  or  the  many  *  anti- 
christs'  (1  John  2  :  18),  constantly  arising. — False  prophets.  Such 
arose  among  the  Jews,  but  have  arisen  ever  since. — Shew  great 
signs  and  wonders  ;  in  appearance  probably,  but  this  cannot  be 
insisted  upon.  See  2  Thess.  2  :  9-12. — That  they  may  (the  ten- 
dency and  purpose)  lead  astray,  if  possible,  implying  that  it  is  not, 
the  elect.  Others  will  be  deceived,  led  astray  from  our  Lord,  the 
real  Messiah  and  true  Prophet.  It  indicates  that  a  period  will  come, 
when  the  '  deceivableness  of  unrighteousness '  shall  be  augmented. 

Ver.  23.    But  take  ye  heed.    This  is  the  third  time  this  warning 
12 


178  MARK  XIII.  [13:  24 

ye  heed :  behold,  I  have  told  you  all  things  before- 
hand. 
24      But  in  those  days,  after  that  tribulation,  the  sun 

word  occurs  in  the  discourse. — Told  you  all  things  (peculiar  to 
Mark)  beforehand.  A  warning  which  can  scarcely  have  been  ex- 
hausted in  the  first  century. 

Vers.  24-27.  The  Signs  of  the  CoMiNa  of  the  Son  of  Man.— Parallel  passages: 
Matt.  24 :  29-31 ;  Luke  21 :  25-28.  From  this  point,  the  reference  is  to  the  second 
coming  of  Christ,  the  fulfilment  of  all  these  things  (ver.  4),  in  the  widest  sense.  This 
paragraph  seems  to  refer  almost  exclusively  to  the  Second  Advent ;  see  below. 

Ver.  24.  But.  Here  almost  equivalent  to  'nevertheless;'  although 
I  have  foretold  you  all  things,  yet  the  subsequent  tribulations  may  still 
astonish  you. — After  that  tribulation.  The  length  of  the  interval 
is  not  definitely  indicated.  Comp.  Matt.  24  :  29,  30,  where  a  number 
of  details  are  added ;  Luke  21 :  25,  26,  where  the  language  is  quite 
different.  This  is  to  be  referred,  not  to  the  tribulation  attending  the 
destruction  of  Jerusalem,  but  to  the  period  of  trial  which  belongs  to 
the  'last  times,'  for  the  following  reasons:  1.  In  Luke  21:  24,  the 
period  of  Jewish  dispersion  and  the  fulfilling  of  '  the  times  of  the 
Gentiles '  is  put  before  this  prediction,  while  the  expression  in  Mark 
13  :  24,  also  permits  the  supposition  of  a  long  interval.  2.  The  refer- 
ence to  the  destruction  of  Jerusalem  is  attended  with  the  greatest  dif- 
ficulties. It  takes  all  the  expressions  of  vers.  24-27  in  a  figurative 
sense,  but  the  figure  exceeds  any  reality  that  occurred  in  those  days. 
The  interval  between  the  horrors  of  the  siege  and  the  actual  destruc- 
tion itself  was  too  short  to  allow  of  any  events  worthy  of  such  a  figura- 
tive representation  as  we  find  here.  3.  To  refer  it  to  a  merely  prov- 
idential coming  of  Christ  in  judging  and  purifying  nominal  Christen- 
dom, is  not  at  all  in  keeping  with  the  specific  character  of  the  repre- 
sentation.— The  sun  shall  be  darkened.  A  reference  to  the 
events  attending  the  destruction  of  Jerusalem  seems  impossible.  So 
long  as  the  prophecy  is  not  yet  fulfilled,  its  exact  meaning  cannot  be 
insisted  upon.  Two  views:  (1.)  Visible  phenomena  in  the  heavens  at 
the  visible  appearance  of  Christ ;  in  which  sense  the  rest  of  the  verse 
needs  little  explanation,  except  to  determine  the  difference  between 
'  the  stars '  and  '  the  powers  of  the  heavens.'  The  former  may  mean 
meteors  and  the  latter  the  host  of  stars,  or  better,  the  former  the  stars 
in  general,  the  latter  the  greater  heavenly  bodies  that  affect  the  earth 
(the  solar  system).  This  view  suggests  also  the  possibility  of  actual 
changes  in  the  physical  universe  to  prepare  for  '  the  new  heavens  and 
the  new  earth.' — (2.)  Spiritual  events  to  occur  at  the  same  time.  The 
following  is  the  most  plausible  interpretation  of  this  character :  '  The 
sun  shall  be  darkened,'  i.  e.,  the  knowledge  of  Christ,  the  Sun  of  the 
Church  and  the  world  shall  be  obscured;  the  moon  shall  not  give 
her  light ;  the  reflected  light  of  science,  which  derives  its  excellence 


13:25-27.]  MARK  XIII.  179 

25  shall  be  darkened,  the  moon  shall  not  give  her  light, 
and  the  stars  shall  be  falling  from  heaven,  and  the 

26  powers  that  are  in  the  heavens  shall  be  shaken.  And 
then  shall  they  see  the  Son  of  man  coming  in  clouds 

27  with  great  power  and  glory.  And  then  shall  he 
send  forth  the  angels,  and  shall  gather  together  his 
elect  from  the  four  winds,  from  the  uttermost  part  of 
the  earth  to  the  uttermost  part  of  heaven. 

only  from  Christ,  the  true  Sun,  shall  cease  to  guide  (or  it  may  refer  to 
heresy  and  unbelief  in  the  Church,  for  that  leaves  her  merely  a 
scientific  or  temporal  organization)  ;  the  stars  shall  be  falling 
from  heaven  (a  vivid  form,  peculiar  to  Mark) ;  the  leaders  and 
teachers  of  the  Church  shall  become  apostates :  the  powers 
that  are  in  the  heavens  (the  greater  heavenly  bodies)  shall  be 
shaken  ;  the  influences  vs^hich  rule  human  society  shall  be  disturbed. 
Others  refer  the  whole  to  the  fall  of  heathenism  with  its  worship  of 
Nature  (sun,  moon,  and  stars),  but  this  is  less  probable,  since  terrify- 
ing occurrences  seem  to  be  meant  (see  Luke  21 :  25,  26). 

Ver.  26.  And  then.  So  Luke;  Matthew  being  less  definite. 
All  three  Evangelists  give  the  thought  of  this  verse  with  precisely  the 
same  details,  and  yet  each  varies  from  the  other  two  in  words.  A 
striking  proof  of  independence. — Shall  they  see  the  Son  of  man 
coming.  (Matthew  speaks  of  the  visible  *  sign  of  the  Son  of  Man.') 
This  coming  is  evidently  that  referred  to  in  1  Thess.  4 :  16,  at  the  ^rst 
resurrection  (Rev.  20  :  5,  6)  ;  a  comparison  with  Rev.  19  :  11  sqq.,  sug- 
gests that  this  Advent  precedes  the  millennium,  but  upon  that  point 
there  has  been  much  dispute.  Certainly  nothing  is  said  here  of  the 
general  judgment,  but  only  of  the  gathering  of  Christ's  people  (ver.  27). 
Mark  alone  has  :  in  clouds  ;  Matthew  :  '  on  the  clouds  of  heaven,' 
Luke:  'in  a  cloud.' — With  great  po^wer  and  glory.  Manifested 
in  the  establishment  of  His  kingdom  on  the  earth.  Some  prefer  to 
regard  this  coming  as  the  beginning  of  a  series  of  judgments,  covering 
the  period  symbolically  set  forth  in  the  term  '  thousand  years '  in  Rev. 
20  :  5,  6  ;  but  with  the  exception  of  the  final  judgment,  all  these  are 
represented  as  occurring  before  this  coming  of  the  Lord.  The  safest 
opinion  is,  that  a  Personal  coming  of  Christ  is  here  meant,  to  take 
place  after  the  times  of  the  Gentiles  are  fulfilled  (Luke  21  :  24),  and 
to  be  preceded  by  great  catastrophes. 

Ver.  27.  Send  forth  the  angels,  and  shall  gather  together 
his  elect,  the  individual  believers,  over  against  the  organizations 
which  contain  or  conceal  them.  A  gathering,  either  of  living  and 
raised  believers  into  one  place,  or  of  the  saints  hitherto  scattered 
among  the  nations  into  one  organization.  It  is  implied  that  before  that 
time  no  one  organization  will  include  all  true  believers.  A  lesson 
against  sectarian  bigotry  wherever  found. — From  the  uttermost 


180  MARK  XIII.  [13 :  28-30. 

28  Now  from  the  fig  tree  learn  her  parable :  when  her 
branch  is  now  become  tender,  and  putteth  forth  its 

29  leaves,  ye  know  that  the  summer  is  nigh ;  even  so  ye 
also,  when  ye  see  these  things  coming  to  pass,  know  ye 

30  that  ^  he  is  nigh,  even  at  the  doors.    Verily  I  say  unto 

1  Or,  u. 

part  of  the  earth,  etc.  Probably  an  allusion  to  tbe  apparent  junc- 
tion of  earth  and  sky  at  the  visible  horizon,  but  in  any  case  it  refers 
to  the  whole  world.  Matthew  gives  a  different  form,  and  inserts  '  with 
a  trumpet  of  great  sound.' 

Vers.  28-37.  The  Closing  Warning. — ^Parallel  passages :  Matt.  24 :  32-51 ;  Luke  21 : 
29-36.  In  this  paragraph,  vers.  28-31  are  almost  word  for  word  the  same  with  Mat- 
thew. In  Luke  21 :  29-33.  the  form  is  dififerent,  but  the  thought  precisely  identical. 
In  the  latter  part  the  three  accounts,  while  preserving  the  same  general  tone,  differ  in 
details.  Matthew  (vers.  37-41)  refers  to  the  days  of  Noah,  as  illustrating  the  sudden- 
ness of  the  Lord's  coming,  and  then  records  the  exhortation  to  watchfulness  in  con- 
nection with  the  figure  of  a  thief  breaking  in,  then  of  a  lord  who  surprises  his  ser- 
vants. Luke  is  almost  literal  in  his  account  of  the  warning,  while  Mark  introduces  a 
regular  parable,  which  bears  some  resemblance  to  the  figure  in  Matthew's  account,  but 
makes  the  'porter'  the  chief  person.     This  accords  with  the  repetition  of  the  phrase, 

*  take  heed.'  Watchful  honesty  on  the  part  of  the  steward  is  the  prominent  feature  in 
the  figure  recorded  by  Matthew ;  honest  watchfulness  on  the  part  of  the  porter,  in  the 
paratole  recorded  by  Mark.  Possibly  ver.  34  contains  an  allusion  to  the  parable  of  the 
talents  (Matt.  25 :  14-30). 

Ver.  28.  Now  from  the  fig  tree  learn  her  (lit.,  'the)  parable, 
namely,  what  follows.— Putteth  forth  its  leaves.  The  blossoms 
precede  the  leaves,  and  when  the  leaves  come,  the  fruit  season  is  near. 
The  cursing  of  the  barren  fig  tree  may  be  in  mind  even  here.    Alford  : 

*  As  that,  in  its  judicial  unfruitfulness,  emblematized  the  Jewish  peo- 
ple, so  here  the  putting  forth  of  the  fig  tree  from  its  state  of  winter 
dryness,  symbolizes  the  future  reviviscence  of  that  race.' 

Ver.  29.  Even  so  ye  also.  Addressed  to  the  disciples,  as  repre- 
senting all  Christians.  It  does  not  mean  that  they  should  live  to  see 
what  He  had  predicted ;  two  of  the  four  certainly  died  before  the 
destruction  of  Jerusalem.— These  things,  ?.  e.,  the  signs  mentioned, 
culminating  in  those  predicted  in  ver.  27. — Know  that  he  is  nigh. 
Christ  Himself,  since  they  had  asked  of  His  coming  (Matt.  24:  3). 
The  marginal  rendering  (so  A.  V.)  is  equally  grammatical,  but  less 
probable. 

Ver.  30.  This  generation.  Explanations.  1.  'Generation'  in 
the  literal  sense,  the  reference  being  to  the  destruction  of  Jerusalem. 
2.  '  Generation '  in  the  sense  of  '  race,'  meaning  that  the  Jewish  people 
shall  remain  until  the  fulfilment  of  all  these  things,  and  that  one  of 


13:31-33.]  MARK  XIII.  181 

you,  This  generation  shall   not  pass  away,  until  all 

31  these  things  be  accomplished.    Heaven  and  earth  shall 

32  pass  away :  but  my  words  shall  not  pass  away.  But 
of  that  day  or  that  hour  knoweth  no  one,  not  even  the 
angels   in   heaven,  neither  the  Son,  but  the   Father. 

33  Take  ye  heed,  watch  ^and  pray  :  for  ye  know  not  when 

1  Some  ancient  authorities  omit  and  pray. 

the  signs  of  the  final  fulfilment  will  be  a  sudden  greening  of  that  withered 
race.  The  former  is  the  simpler  view',  but  does  not  agree  so  well  with 
ver.  32.  The  latter,  while  striking,  presses  'generation'  into  an 
unusual  sense.  If  the  former  be  accepted,  then  the  double  reference 
of  the  prophecy  is  necessarily  excluded  here. — Until  all  these 
things,  including  apparently  both  the  signs  and  the  coming. — Be 
accomplished,  literally,  'become.'  The  idea  of  actual  occurrence 
is  the  prominent  one,  not  that  of  fulfilment. 

Ver.  31.  Heaven  and  earth  shall  pass  away.  Not  merely  a 
strong  asseveration  (sooner  shall  heaven  and  earth  pass  away),  but 
also  a  plain  declaration  that  they  shall  pass  away.  Comp.  Ps.  102  :  26  ; 
Is.  51  :  6.  The  time  is  not  indicated. — But  my  words  shall  not 
pass  away.  Scoffers  imply :  Heaven  and  earth  cannot  pass  away 
(comp.  2  Pet.  3  :  Si),  but  Christ's  words  are  losing  their  force.  'Of 
this  we  wait  the  proof.'  '  Not  pass  away  ''  means  more  than  '  not  re- 
main unfulfilled  ; '  the  words  of  Christ  will  abide  as  true  in  the  hearts 
of  all  His  people  who  look  for  and  haste  unto  His  coming.  It  is  im- 
plied that  some  time  will  elapse. 

Ver.  32.  Bat  of  that  day  and  hour  knoweth  no  one,  not 
even  the  angels  in  heaven.  •  The  angels'  are  here  distinguished 
from  the  Son.  (So  in  Matthew,  according  to  the  more  probable 
reading.)  It  is  plainly  affirmed  that  Christ  did  not  know  the  day  and 
hour  of  His  future  coming.  The  explanations,  that  Christ  did  not 
know  this  '  officially,'  or  the  sense:  did  not  choose  to  tell  the  disciples, 
are  make-shifts.  This  seems  to  be  a  voluntary  self-humiliation  in  know- 
ledge, a  part  of  Christ's  emptying  of  Himself  (Phil.  2:  8).  Christ 
could,  of  course,  not  lay  aside,  in  the  incarnation,  the  metaphysical 
attributes  of  His  Divine  nature,  such  as  eternity,  but  He  could,  by  an 
act  of  His  will,  limit  His  attributes  of  power  and  His  knowledge  and 
refrain  from  their  use  as  far  as  it  was  necessary  for  His  humiliation. 
His  voluntarily  not  knowing,  or  '  sacred  unwillingness  to  know,'  the 
day  of  judgment  during  the  days  of  His  flesh,  is  a  warning  against 
chronological  curiosity  and  mathematical  calculation  in  the  exposition 
of  Scripture  prophecy. 

Ver.  33.  Watch,  or,  '  be  awake ; '  not  the  word  usually  thus  trans- 
lated. The  words  '  and  pray '  are  omitted  by  some  ancient  authorities. 
— For  ye  know  not  w^hen  the  time  is.  Because  of  this  uncer- 
tainty, be  awake.     Not,  be  always  expecting  what  will  come  unexpect- 


182  MARK  XIV.  [13:34-37—14:1. 

34  the  time  is.  It  is  as  when  a  man,  sojourning  in  another 
country,  having  left  his  house,  and  given  authority  to 
his  ^  servants,  to  each  one  his  work,  commanded  also 

35  the  porter  to  watch.  Watch  therefore :  for  ye  know 
not  when  the  lord  of  the  house  cometh,  whether  at 
even,  or  at  midnight,  or  at  cock-crowing,  or  in  the 

36  morning ;  lest  coming  suddenly  he  find  you  sleeping. 

37  And  what  I  say  unto  you  I  say  unto  all,  Watch. 

14:  1  Now  after  two  days  was  the  feast  of  the  passover 
and  the  unleavened  bread :  and  the  chief  priests  and 
the  scribes  sought  how  they  might  take  him  with  sub- 

1  Gr.  bond-servants, 

edly,  nor  be  seeking  to  know  what  cannot  be  known,  but  be  always  in 
the  state  of  readiness,  because  of  the  uncertainty. 

Ver.  34.  It  is  as  ^vhen  a  man.  The  whole  matter  of  watchful- 
ness is  as  in  the  following  parable. — Sojourning  in  another  coun- 
try. More  accurate  than  the  A.  V. — Having  left  his  house,  and 
given  authority  {i.  c.,the  delegated  power  necessary  for  their  duty) 
to  his  servants,  to  each  one  his  Tvork  (the  authority  being  joined 
with  duty),  commanded  also  the  porter  (as  it  were  at  the  door, 
just  as  he  went  away)  to  watch.  This  injunction  is  the  main  point 
of  the  parable. 

Ver.  35.  Watch  therefore.  *  Ye'  is  to  be  omitted,  since  'watch' 
is  the  emphatic  word. — Whether  at  even,  etc.  With  that  graphic 
detail  which  characterizes  this  Gospel,  four  watches  of  the  night  (clos- 
ing at  9, 12,  3,  and  6  o'clock)  are  mentioned.  The  coming,  unexpected 
and  sudden,  will  be  at  night. 

Ver.  36.  Coming  suddenly  (as  He  will  come)  he  find  you 
Bleeping  (which  was  a  neglect  of  His  express  command).  The  special 
duty  of  the  Apostles,  as  representing  the  ministry,  is  doubtless  re- 
ferred to. 

Ver.  37.  I  say  unto  all,  watch.  Though  the  Apostles  and  the 
ministry  are  watchmen  and  porters,  yet  all  believers  are  to  be  inces- 
santly watchful  and  for  the  same  reasons.  The  time  of  our  Lord's 
coming,  whether  at  our  death  or  in  His  personal  appearing,  is  uncer- 
tain ;  therefore  we  should  always  be  ready.  Faithfulness  to  Him  bids 
us  not  only  work  but  watch.  Matthew  (chap.  25)  gives  an  account 
of  the  parables  which  followed,  but  the  most  important  part  of  the  dis- 
course is  doubtless  what  is  contained  in  all  three  narratives,  namely,  ^ 
the  coming  of  the  Lord  and  our  duty  to  be  watchful. 

Chap.  XIV :  1,  2.  The  Plot  of  the  Chief  Priests  and  Scribes.— Parallel  passages : 
Matt.  26:  1-5;  Luke  22:  1,  2.    Luke  agrees  very  closely  with  Mark;  but  Matthew 


14 :  2-3.]  MARK  XIV.  183 

2  tilty,  and  kill  him :  for  tliey  said,  Not  during  the 
feast,  lest  haply  there  shall  be  a  tumult  of  the  people. 

3  And  while  he  was  in  Bethany  in  the  house  of  Simon 
the  leper,  as  he  sat  at  meat,  there  came  a  woman  hav- 

inserts  another  prediction  made  by  our  Lord  respecting  His  death.    The  time  is  glTetf, 
probably  because  this  was  the  evening  when  Judas  went  to  the  rulers  (see  vers.  10, 11), 

Yer.  1.  After  two  days.  Probably  on  Tuesday  evening,  after  the 
denunciation  of  the  scribes,  etc.  Possibly,  however,  on  Wednesday. 
— The  feast  of  the  passover  and  the  unleavened  bread. 
The  passover  meal  was  the  beginning  of  the  feast  of  unleavened  bread, 
which  lasted  for  seven  days. — And  the  chief  priests  and  the 
scribes.  Matthew  tells  us  that  they  gathered  '  unto  the  court  of  the 
high -priest,  who  was  called  Caiaphas.'  Probably  a  formal  assembly 
of  the  Sanhedrin. — With  subtilty.  On  account  of  the  impression 
made  by  our  Lord  upon  the  people,  which  still  continued  (Luke 
21:  38). 

Ver.  2.  Not  during  the  feast,  i.  e.,  the  passover  week,  during 
which  the  multitudes  (sometimes  reckoned  at  three  millions  on  such 
occasions)  remained  at  Jerusalem. — Lest  haply  there  shall  be  a 
tumult.  The  form  indicates  expectation  that  this  would  certainly 
result.  Most  of  Christ's  followers  were  Galileans,  and  the  Galileans 
were  all  considered  bold  and  quarrelsome.  This  feast  was  often  the 
occasion  of  insurrection,  according  to  Josephus.  They  could  not  take 
Him  when  they  would  (John  10:  39),  yet  must  take  Him  at  a  time 
when  they  purposed  not,  but  which  He  had  predicted  (Matt.  26:  2). 
But  the  taking  and  killing  took  place  between  the  evenings  of  Thurs- 
day and  Friday,  which  made  up  the  first  passover  day.  Even  in  the 
greatest  humiliation  His  power  and  truth  still  shine  forth. 

Vers.  3-9.  The  Anointing  at  Bethany.— Parallel  passages  :  Matt.  26  :  6-13 ;  John 
12 :  1-8.  Matthew  and  Mark  place  the  anointing  at  Bethany  between  the  counsel  of 
the  chief  priests  and  the  treacherous  proposal  of  Judas.  John  places  it  just  after  the 
arrival  at  Bethany,  '  six  days  before  the  Passover,'  the  entry  to  Jerusalem  taking 
place  '  in  the  next  day.'     The  latter  seems  to  be  the  correct  date. 

1.  "While  the  marks  of  time  in  the  several  accounts  do  cot  decide  which  is  the  more 
exact,  John  12 :  9  speaks  of  something  as  following,  which  must  have  occurred  pre- 
vious to  the  public  entry  to  Jerusalem,  while  Matthew  26  :  14,  and  Mark  14 :  10,  do  not 
necessarily  imply  that  the  proposal  of  Judas  immediately  followed  the  supper  at 
Bethany. 

2.  According  to  John,  the  occasion  was  a  supper  made  for  Jesus,  not  an  accidental 
eating  there.  Such  an  entertainment  was  more  likely  to  have  been  given  on  the 
triumpliat  progress  to  Jerusalem  than  while  Christ  was  so  occupied  in  His  public 
ministry  in  the  temple.  There  would  scarcely  have  been  time  for  such  a  supper  on 
Tuesday  evening,  as  He  went  to  the  Mount  of  Olives  at  night  (Luke  21 :  37),  and  then 
delivered  a  long  discourse.     Wednesday  evening  is  too  late,  for  the  proposal  of  Judaa 


184  MARK  XIV.  [14 :  3. 

ing  ^an  alabaster  cruse  of  ointment  of  ^spikenard  very 
costly ;  and  she  brake  the  cruse,  and  poured  it  over 

1  Or,  a  flash. 

2  Gr.  pistic  nard,  pistic  being  perhaps  a  local  name.  Others  take  it  to  mean  genuine ; 
others,  liquid.     Am.  Com.  read  pure  nard,  with  marg. — Or,  liquid  nard. 

followed,  and  the  words  of  Mark,  '  and  he  sought  how  he  might  conveniently  deliver 
him  unto  them '  (similarly  Matthew),  suggest  a  longer  interval  than  from  late  on 
Wednesday  night  to  Thursday  night. 

3.  No  valid  reason  can  be  assigned  for  John's  displacing  it,  while  a  displacement  by 
Matthew  and  Mark  can  be  accounted  for.  (a)  In  history  the  recapitulation  of  events  is 
more  natural  than  the  anticipation ;  (6)  The  prophecy  of  the  speedy  death  would  sug- 
gest the  anointing  for  the  burial;  (c)  Judas  had  murmured  (John  12 :  4),  and  the 
rebuke  no  doubt  had  its  effect  in  ripening  his  treachery,  which  is  mentioned  at  this 
point  by  INIatthew  and  Mark.  Although  neither  of  them  speak  of  Judas  as  the 
objecter,  they  cannot  have  been  ignorant  of  the  connection  between  the  two  events, 
which  probably  led  them  to  group  them  together. 


Ver.  3.  While  he  was  in  Bethany.  Indefinite,  as  in  Matthew's 
account.  On  Saturday  evening,  see  note  above. — In  the  house  of 
Simon  the  leper.  Probably  already  healed  by  Jesus,  since  other- 
wise he  would  have  been  unclean.  He  must  not  be  confounded  with 
the  Pharisee  called  Simon,  at  whose  house  in  Galilee  a  similar  anoint- 
ing had  taken  place  long  before  (Luke  7  :  36-70).  The  two  occur- 
rences are  clearly  distinguished  in  many  ways.  One  tradition  makes 
this  Simon  the  father  of  Lazarus  ;  another  the  husband  of  Martha,  who 
served  on  this  occasion.  Both  families  may  have  occupied  the  same 
house  ;  or  Simon  may  have  been  the  owner,  and  Lazarus  his  tenant. — 
A  woman.  Mary,  the  sister  of  Lazarus  (comp.  Luke  10:  38-42; 
John  11);  not  the  woman  (in  Luke  7),  *a  sinner.'  The  latter  per- 
son is  generally,  but  without  reason,  identified  with  Mary  Magda- 
lene, and  the  three  women  confounded. — Having  an  alabaster 
cruse.  Alabaster  cruses  were  considered  by  the  ancients  the  best 
receptacle  for  valuable  ointments  or  fragrant  oils.  The  vessels  usually 
had  a  long  neck  and  were  sealed  at  the  top.  The  margin  of  the  Revised 
Version  takes  the  word  rendered  'alabaster  cruse'  as  equivalent  to 
'  flask,'  irrespective  of  the  material, — Ointment.  John :  '  a  pound,' 
etc. — Spikenard,  Gr.  'pistic  nard.'  'Nard'  means  an  oriental  gum, 
but  the  Greek  word  '  pistic'  is  akin  to  the  word  meaning  'faithful,' 
and  probably  refers  to  the  purity  of  the  precious  gum.  But  others 
understand  it  as  meaning  '  drinkable,'  i.  e.,  liquid ;  some  think  that 
the  adjective  refers  to  the  place  from  which  it  came. — Very  costly. 
See  ver.  5  ;  comp.  John  12  :  5. — She  brake  the  cruse.  Crushing 
the  neck  of  the  cruse  with  the  hand.  Mark  alone  gives  this  detail. — 
Poured  it  over  his  head.  The  quantity  of  ointment  permitted  her 
to  anoint  His  feet  also  (John  12  :  3).   The  Oriental  custom  of  reclining 


14:  4-6.]  MARK  XIV.  185 

4  his  head.  But  there  ^yere  some  that  had  indignation 
among  themselves,  saying^  To  what  purpose  hath  this 

5  waste  of  the  ointment  been  made?  For  this  ointment 
might  have  been  sold  for  above  three  hundred  ^  pence, 
and  given  to  the  poor.     And  they  murmured  against 

6  her.     But  Jesus  said.  Let  her  alone ;  why  trouble  ye 

1  (Am.  Com.,  shillings.)  The  word  in  the  Greek  denotes  a  coin  worth  about  eight 
pence  half  penny. 

at  table  made  the  latter  easier  than  the  former.  The  expres- 
sion used  hints  that  from  the  head  it  flowed  over  the  whole 
body.  It  was  also  usual  to  wash  the  feet  of  honored  guests 
with  water,  but  the  anointing  of  the  feet  would  indicate  the 
highest  honor,  Mary  may  have  intended  only  to  show  this 
honor,  but  this  action  symbolized  Christ's  Messiaship,  and  had  a 
deeper  significance,  as  our  Lord  points  out  (vers.  8,  9). 

Ver.  4.  There  were  some.  Matthew  :  '  His  disciples  ;'  John  : 
'one  of  His  disciples,  Judas,'  etc.  The  best  authorities  omit  the  words, 
'  and  said.'  Judas  alone  spoke  out ;  the  feeling  was  general,  though 
no  doubt  instigated  by  him.  Mark  distinguishes  '  some '  in  a  company 
of  which  the  disciples  formed  a  part ;  John  mentions  the  author  of  the 
objection,  and  gives  his  motives.  If  John  and  Judas  were  reclining  at 
this  table  in  the  same  relative  positions  as  at  the  Last  Supper,  John 
would  probably  have  heard  nothing  but  the  remark  of  Judas. — To 
•what  purpose  hath  this  waste,  etc.  Simon  the  Pharisee,  in  the 
similar  case,  objected  to  the  character  of  the  woman  ;  here  the  value  of 
the  ointment  is  thought,  as  Judas  suggested,  to  have  been  squandered 
by  this  act  of  Mary.  Sacrifices,  made  out  of  love  to  Christ,  seem 
wasteful  to  the  world,  and  even  to  the  Church  when  under  the  influ- 
ence of  a  mercantile  spirit. 

Ver.  5.  Sold  for  above  three  hundred  pence.  About  £9  or 
$45,  a  large  sum  in  those  days.  Pliny  says  that  a  pound  of  this  oint- 
ment cost  more  than  four  hundred  denarii. — Given  to  the  poor. 
This  suggestion,  put  forward  by  Judas,  was  with  him  a  mere  pretext 
(see  John  12  ^  6)  ;  the  other  disciples  may  have  honestly  felt  it.  Judas 
may  have  hoped  to  get  the  money  in  his  possession,  but  not  necessarily 
to  make  off  with  it ;  his  intention  was  scarcely  ripe  enough  for 
such  a  scheme.  Those  who  hold  trust  funds,  even  for  benevo- 
lent purposes,  are  often  as  unscrupulous  in  adding  to  them  as  in 
increasing  their  private  store. — And  they  murmured  against 
her.  Peculiar  to  Mark.  The  original  seems  to  indicate  a  harsh 
address  to  Mary,  though  there  was  probably  also  a  general  murmur 
against  her. 

Ver.  6.  Let  her  alone  (so  John,  but  addressed  in  the  singular 
to  Judas). — "Why  trouble  ye  her?     The  chief  concern  is  for  the 


186  MARK  XIV.  [14 :  7-9. 

7  her  ?  she  hath  wrought  a  good  work  on  me.  For  ye 
have  the  poor  always  with  you,  and  whensoever  ye 
will  ye  can  do  them  good  :  but  me  ye  have  not  always. 

8  She  hath  done  what  she  could :  she  hath  anointed  my 

9  body  aforehand  for  the  bmying.  And  verily  I  say 
unto  you,  Wheresoever  the  gospel  shall  be  preached 

affectionate  Mary.  Her  noble  act  of  love  had  been  misjudged,  and  re- 
marks made  which  would  disquiet  or  confuse  her  conscience.  First 
of  all  our  Lord  defends  and  encourages  her.  The  impulses  of  genuine 
love  to  Christ,  or  His  people,  are  often  thus  checked,  even  by  real  Chris- 
tians, who  for  the  time  being  speak  the  cold  and  selfish  language  of  the 
world. — A  good  "work.  Christ  measured  the  moral  quality  of  the 
act  by  the  motive,  the  disciples  by  its  seeming  utility.  This  utilitarian 
age  presents  many  temptations  to  follow  the  lead  of  Judas. 

Yer.  7.  For  ye  have  the  poor  al-ways  with  you,  and  -when- 
soever ye  "Will  ye  can  do  them  good  (peculiar  to  Mark) :  but 
me  ye  have  not  always.  His  speedy  death  is  foretold ;  but  the 
main  point  is,  that  this  opportunity  could  never  return ;  while  the  care 
of  the  poor  would  be  a  daily  '  duty  to  humanity  down  to  the  end  of 
time.'  The  act  was  justified  by  the  special  occasion.  It  ought  not  to  be 
cited  to  defend  expensive  modes  of  worship  at  the  cost  of  neglecting 
the  poor.  Such  special  occasions  may,  however,  recur  in  our  lives. 
This  verse  suggests  that  no  reorganization  of  society  will  ever  banish 
poverty  from  the  earth.  There  is  but  one  way  of  doing  this,  namely, 
by  Christ's  people  recognizing  the  poor  as  '  with  them'  and  under  the 
impulse  of  love  like  that  of  Mary,  making  the  care  of  them  the  usual 
expression  of  that  love. 

Ver.  8.  Hath  done  w^hat  she  could.  Lit.,  'what  she  had 
she  did.'  Peculiar  to  Mark.  High  praise !  What  she  did  was  a 
costly  work  in  itself,  and  yet  is  judged  by  the  same  standai'd  as  the  act 
of  the  poor  widow  (chap.  12  :  44),  on  whom  a  similar  commendation  is 
bestowed. — She  hath  anointed  my  body  aforehand.  These 
words  most  plainly  indicate  that  Mary,  even  if  she  did  not  understand 
the  full  significance  of  her  act  of  love,  in  some  sense  anticipated  His 
speedy  death. — Burying.  The  Greek  word  refers  to  the  whole  pre- 
paration for  the  tomb.  If  she  was  conscious  of  the  meaning  of  her  own 
act,  then  her  love  discerned  what  the  disciples  could  not  perceive ;  if 
she  was  not,  then  the  Lord  gives  to  acts  of  love  a  significance  beyond 
the  intention.  The  latter  view  seems  the  more  probable  one,  if  the 
earlier  date  be  accepted,  though  the  language  used  in  John  12:  7,  sug- 
gests that  she  had  a  presentiment  of  an  impending  crisis,  after  which 
anointing  would  be  unnecessary  or  impossible. 

Ver.  9.  And  verily,  etc.  A  solemn  preface. — The  gospel. 
The  tidings  of  salvation,  with  special  reference  to  Christ's  death,  just 
alluded  to. — Throughout  (literally  '  into ')  the  whole  V7orld.    This 


14:10,11.]  MARK  XIV.  187 

throughout  the  whole  world,  that  also  which  this  wo- 
mau  hath  done  shall  be  spoken  of  for  a  memorial  of 
her. 

10  And  Judas  Iscariot,  ^he  that  was  one  of  the  twelve, 
went  away  unto  the  chief  priests,  that  he  might  deliver 

11  him  unto  them.     And  they,  when  they  heard  it,  were 
glad,  and   promised   to   give  him  money.     And   he 

1  Gr.  the  one  of  the  twelve. 

graphic  touch  pictures  the  future  work  of  evangelization ;  the  gospel 
going  out  into  the  whole  world. — That  also  ■which  this  woman 
hath  done  (lit.,  'did')  shall  be  spoken  of  for  a  memorial  of 

her.  Fulfilled  to  the  letter.  John,  before  he  tells  of  this,  speaks  of 
Mary  as  well  known  on  this  account  (John  11:2).  It  is  right  to  re- 
cord and  remember  the  good  deeds  of  those  who  love  Christ,  but  when 
the  desire  to  be  put  on  record  enters,  the  ointment  is  spoiled.  This  is 
the  only  case  where  such  a  promise  is  made  ;  therefore  the  incident 
has  a  weighty  lesson  and  holds  up  a  noble  example.  Alford  suggests, 
that  this  prophecy  points  to  a  icritten  record :  that  it  shows  the  Gospels 
cannot  have  been  made  up  from  some  original  document  now  lost ; 
since  Luke  omits  this  incident,  and  such  a  document  would  have  con- 
tained it ;  Luke  could  not  have  seen  the  Gospels  of  Matthew  and  Mark, 
or  he  would  have  inserted  this  to  aid  in  fulfilling  the  prophecy. 

Vers.  10, 11.  The  Agreesiext  of  Judas  with  the  Chief  Priests.— Parallel  passages; 
Matt.  20 :  14-16 ;  Luke  22 :  3-6.    Both  of  the  other  accounts  are  fuller  than  that  of  Mark. 

Ver.  10.  And  Judas  Iscariot,  he  that  was  one  of  the 
twelve,  lit.,  '  the  one  of  the  Twelve,'  pointing  to  a  well-known  one. — 
Chief  priests.  Luke  adds :  '  and  captains.'  The  latter  were  the 
guardians  of  the  temple  and  its  treasures.  This  probably  took  place 
while  the  Sanhedrin  was  assembled  (vers.  1,2);  but  Judas  may  have 
made  the  offer  to  both,  in  the  hope  of  getting  a  better  reward. — That 
(in  order  that)  he  might  deliver  him  unto  them.  The  definite 
purpose  of  Judas  is  brought  out  more  fully  here  than  by  Matthew. 
The  delivery  to  them  involved  all  the  rest  of  our  Lord's  suflFerings. 

Ver.  11.  "When  they  heard  it.  Hearing  the  proposal.  This  is 
peculiar  to  Mark. — Promised.  The  money  was  propably  not  paid 
until  the  night  of  the  betrayal.  The  amount  was  '  thirty  pieces  of  sil- 
ver' (Matthew). — And  he  sought  how  he  might  conveniently 
deliver  him  unto  them.  The  word  is  that  frequently  rendered 
'  betray.'  He  was  to  discover  the  best  time  and  place  to  avoid  '  tumult ' 
(ver.  2).  But  he  was  not  merely  to  tell  where  they  could  take  Him, 
but  himself  to  be  the  active  agent  in  taking  Him  and  transferring  Him 
into  the  hands  of  His  enemies  (see  vers.  47-50,  57).  So  that  '  betray  ' 
is  the  real  meaning. 

The  principal  motive  of  Judas,  as  is  inferred  from  the  strong  ex- 


188  MARK  XIV.  [14 :  12. 

sought  how  he  might  conveniently  deliver  him  unto 
them. 
12      And  on  the  first  day  of  unleavened  bread,  when  they 
sacrificed   the   passover,  his   disciples  say  unto  him, 
Where  wilt  thou  that  we  go  and  make  ready  that  thou 

pression  of  John  (12:  6),  was  avarice.  Other  views:  that  he  was 
undecided  whether  he  would  betray  his  Master,  and  wished  to  see  if 
the  chief  priests  would  offer  a  sufficient  inducement ;  that  he  felt  it 
his  duty  to  deliver  Jesus  up ;  that  he  tried  an  experiment,  to  see  if 
our  Lord  would  save  Himself  by  a  miracle,  or  establish  a  temporal 
kingdom.  None  of  these  theories  agree  with  the  strong  language  used 
by  our  Lord  in  ver.  21,  and  John  17:  12,  or  with  the  positive  state- 
ment of  Luke,  that  before  the  interview  with  the  chief  priests,  '  Satan 
entered  into'  him.  The  character  of  Judas  laid  him  open  to  this 
Satanic  influence,  and  nothing  could  do  this  more  effectually  than  love 
of  gain.  Temporal  ambition  doubtless  had  a  place  in  his  heart ;  but 
even  this  was  a  part  of  his  avarice :  for,  being  treasurer  of  the  Twelve, 
he  might  hope  to  be  treasurer  of  the  kingdom.  His  practical  talent 
must  have  been  marked,  to  secure  this  position  for  him,  and  the  scene 
at  Bethany  shows  that  he  had  influence  among  his  associates.  What- 
ever was  known  to  our  Lord,  whatever  the  purpose  of  God,  the  motive 
of  Judas  at  the  time  when  the  Twelve  were  chosen,  was  probably  the 
same  as  that  of  the  others.  The  rest  were  neither  well  instructed  nor 
highly  spiritual,  and  in  outward  appearance  Judas  was  probably  equal 
to  any  of  them.  All  were  more  or  less  self-seeking ;  but  over  him  the 
love  and  spirit  of  Christ  had  no  such  influence  as  over  the  others. 
As  the  Lord  drew  near  to  Jerusalem,  ever  telling  of  His  death,  Judas 
could  not  fail  to  manifest  his  real  spirit.  This  was  done  at  the  supper 
in  Bethany.  The  reproof  then  administered  had  its  effect  (hence  the 
order  of  Matthew  and  Mark).  The  triumphal  entry  of  the  next  day 
may  have  encouraged  his  false  hopes  ;  but  the  subsequent  occurrences 
only  disappointed  him  the  more.  Seeing  the  enmity  of  the  rulers, 
hearing  the  denunciations  upon  the  class,  who  as  rich  and  honored 
filled  the  stations  to  which  his  desires  pointed,  convinced  from  the 
final  prediction  (Matt.  26 :  2)  that  our  Lord  would  be  put  to  death, 
the  hour  had  come  when  his  sordid  soul  was  ready  to  listen  to  the 
suggestions  of  Satan  ;  » then  entered  Satan  into  Judas,  -surnamed  Isca- 
riot.'  The  same  expression  is  used  by  John  (13  :  27),  at  the  critical 
moment  when  Judas  left  the  Passover  feast.  His  remorse  is  readily 
explained.     Even  that  was  Satanic. 

Vers.  12-16.  The  Preparatiox  for  the  Passover. —Parallel  passages:  Matt.  26: 
17-19 ;  Luke  22  :  7-13.  It  is  generally  agreed  that  the  Lord's  Supper  was  instituted  on 
Thursday  evening,  the  crucifixion  taking  place  on  Friday.  But  from  the  second  cen- 
tury until  now,  it  has  been  disputed,  whether  this  Thursday  was  the  fourteenth  day  of 
the  month  Nisan,  or  the  thirteenth.     The  former  view  places  the  institution  at  the 


14 :  13.]  MARK  XIV.  189 

13  may  est  eat  the  passover  ?  And  he  sendeth  two  of  his 
disciples,  and  sayeth  unto  them,  Go  into  the  city,  and 
there  shall  meet  you  a  man  bearing  a  pitcher  of  water : 

regular  time  of  eating  the  passover  (Exod.  12 :  6,  8 ;  Lev.  23 :  5) ;  the  other  places 
Christ's  death  at  that  date,  when  the  paschal  lamb  should  be  slain,  the  Lord's  Supper 
taking  place  a  day  earlier  than  the  passover  feast.  Learned  men  differ;  but  practically 
the  question  is  not  of  ^ital  moment.  The  earlier  date  distinguishes  the  Lord's  Supper 
from  the  Jemsh  passover ;  but  so  do  the  accounts,  whichever  date  be  adopted.  I.  In 
favor  of  the  fourteenth  day  it  is  urged  :  1.  The  first  three  (5ospeIs  plainly  give  the  impres- 
sion that  the  feast  took  place  at  the  regular  time.  This  is  especially  true  of  ver.  12  : 
'  when  they  sacrificed  the  passover.'  As  they  prepared  the  passover  in  a  strange  house 
(vers.  13-16),  any  anticipation  of  the  regular  time  would  have  been  noted  ;  but  Luke 
22 :  14  says,  '  when  the  hour  was  come.'  2.  Christ  came  to  fulfil  the  law,  and  would 
not  have  de\iated  from  its  requirements  in  this  solemn  hour.  3.  As  the  lamb  was  to 
be  slain  in  the  temple,  this  would  not  have  been  permitted  on  the  day  befijre.  These 
reasons  seem  to  be  conclusive.  II.  In  favor  of  the  thirteenth  day  it  is  urged:  1. 
That  it  was  fitting  Christ  should  die  at  the  very  time  the  paschal  lamb  was  slain.  2. 
That  an  execution  would  not  take  place  upon  a  feast-day,  which  would  be  the  case  on 
the  other  theory.  Neither  of  these  reasons  is  of  much  weight.  3.  Certain  passages  in 
the  Gospel  of  John  indicate  that  the  Lord's  Supper  was  instituted  before  the  regular 
time  of  the  passover  meal.  John  13  :  1 :  '  Before  the  fea.st  of  the  passover;'  but  this 
does  not  necessarily  mean  the  day  before.  John  13 :  27  :  '  What  thou  doest,  do  quickly,' 
compared  with  ver.  29.  The  references  to  purchases  for  the  feast  seems  opposed  to  the 
view  that  the  regular  time  had  come ;  but  '  quickly '  would  nut  be  appropriate  if  a 
■whole  day  intpr\-ened.  John  18  :  28 :  the  fear  of  defilement  was  because  they  had  not 
yet  eaten  the  passover ;  but  this  might  refer  to  the  continued  celebration,  and  the  de- 
filement would  have  ceased  in  the  evening  in  time  for  the  passover  meal,  if  that  even- 
ing were  the  regular  time.  John  twice  (19  :  14-31 )  speaks  of  that  Friday  as  a  '  prepara- 
tion ;'  but  this  probably  means  the  day  before  the  sabbath,  rather  than  before  a  feast- 
day.  It  may  be  added,  as  against  this  view,  that  the  chief  priests  were  present  at  the 
crucifixion ;  but  if  it  were  the  time  when  the  paschal  lambs  were  slain,  this  could 
scarcely  be  the  case. 

Ver.  12.  On  the  first  day  of  unleavened  bread.  The  14th 
of  Nisan,  "when  the  leaven  was  removed.  In  the  evening  of  this  day 
(after  the  15th  had  begun)  the  passover  was  eaten.  (See  above.) — 
His  disciples.  It  is  probable  that  they  came  vrith  the  intention  of 
inquiring  on  this  point,  and  their  thought  was  answered  by  the  com- 
mand mentioned  in  Luke  22  :  8,  to  which  they  responded  :  "Where 
■wilt  thou,  etc.  As  strangers  they  must  join  some  household  in  the 
city.     (See  on  ver.  14.) 

Ver.  13.  Two  of  his  disciples,  Luke  gives  their  names  :  'Peter 
and  John.' — Go  into  the  city.  i.  e.,  Jerusalem. — A  man  bearing 
a  pitcher  of  v/ater.  This  was  the  sign  by  which  they  should  know 
him.  The  vessel  was  earthen,  but  the  fact  has  no  necessary  significance. 
This  mode  of  directing  the  disciples  would  prevent  Judas  from  knowing 


190  MARK  XIV.  [14 :  14-17. 

14  follow  him ;  and  wheresoever  he  shall  enter  in,  say  to 
the  goodman  of  the  house,  The  ^  Master  saith,  Where 
is  my  guest-chamber,  where  I  shall  eat  the  passover 

15  with  my  disciples  ?  And  he  will  himself  shew  you  a 
large   upper  room  furnished  and  ready  :    and   there 

16  make  ready  for  us.  And  the  disciples  went  forth,  and 
came  into  the  city,  and  found  as  he  had  said  unto 
them :  and  they  made  ready  the  passover. 

17  And  when   it  was   evening   he   cometh  with   the 

1  Or,  Teacher. 

the  place  in  time  to  betray  our  Lord  at  the  passover  meal.  Our  Lord 
here  shows  superhuman  knowledge  ;  for  even  if  he  had  previously  ar- 
ranged with  the  master  of  the  house,  of  which  there  is  no  evidence, 
this  meeting  could  not  have  been  preconcerted. 

Ver.  14.  To  the  goodman  of  the  house,  or,  'master  of  the 
house.'  Evidently  not  the  man  they  followed. — The  Master  saith. 
This  would  indicate  that  the  householder  knew  something  of  Jesus  and 
His  disciples,  recognizing  Him  as  at  least  a  noted  '  Teacher '  . — My 
guest-chamber.  '  The  word  used  properly  denotes  a  place  where  a 
traveller  unloads  his  beast,  or  halts  for  the  night ;  then  an  inn  or 
place  of  public  entertainment ;  then  a  hired  room,  as  here '  (Alexander). 
The  correct  reading  '  my,'  is  suggestive.  Our  Lord  lays  claim  to  it, 
even  though  it  were  to  be  hired.  This  message  seems  stranger  to  us 
than  it  would  to  the  man,  even  if  he  had  little  knowledge  of  Jesus. 
The  visitors  at  Jerusalem  joined  some  household  in  the  city  at  the  pass- 
over  meal.  Each  householder  provided  a  lamb  on  the  tenth  day  of 
Nisan,  and  on  the  fourteenth,  between  three  and  six  o'clock  in  the 
afternoon,  presented  it  in  the  temple,  slaying  it  himself,  while  the 
priests  received  the  blood  in  silver  basins  to  be  emptied  at  the  foot  of 
the  altar. '  This  took  the  place  of  the  sprinkling  of  blood  on  the  door- 
posts. The  fat  of  the  lamb  was  burned  on  the  altar  by  the  priest ;  but 
the  animal  itself,  with  its  skin  bound  about  it,  was  carried  home  to  be 
used  at  the  feast.  The  man  to  whom  they  applied  would  be  expected 
to  make  such  preparations  in  any  case,  and  to  have  a  room  where  those 
who  celebrated  with  him  should  gather. — Where  I  shall  eat  the 
passover.  Such  a  place  might  be  hired  for  such  a  purpose,  probably 
was  in  this  case. 

Ver.  15.  Upper  room.  On  the  second  floor.  Some  think  it  was 
the  '  Alijah.'  or  the  room  on  the  housetop,  but  this  seems  less  likely. — 
Furnished,  i.  e.,  with  tables  and  couches. — Ready,  i.  e.,  by  the 
householder,  who  provided  the  lamb,  etc.  See  on  ver.  14. — Make 
ready.     The  further  preparations  necessary  for  the  passover. 

Vers.  17-21.  The  Passover  Celebration  ;  Announcement  that  One  Should  Be- 
tray Him.— Parallel  passages :   Matt.  26  :  20-25 ;  comp.  Luke  22 :  14-18,  21-23 ;  John 


14:  18.]  MARK  XIV.  191 

18  twelve.    And  as  they  ^sat  and  were  eating,  Jesus  said, 
Verily  I  say  unto  you,  One  of  you  shall  betray  me, 

1  Gr.  reclined. 

13 :  1-30.  The  four  Eyangelists  are  entirely  independent  in  their  accounts  of  the 
Last  Passover.  Luke  (17  :  15-18)  records  the  expression  of  our  Lord's  desire  to  eat  the 
passover  with  them ;  and  this  seems  to  be  the  first  recorded  incident.  The  washing  of 
the  disciples'  feet  is  mentioned  by  John  only  '13 :  4-12),  and  this  preceded  the  announce- 
ment of  the  betrayer  (John  13 :  21-30)  here  narrated.  The  strife  as  to  who  should  be 
greatest,  mentioned  by  Luke  only  (22 :  21-30;,  seems  to  have  been  the  immediate  occa- 
Bion  of  the  washing  of  the  disciples'  feet;  hence  the  probable  order  was:  (1)  the  ex- 
pression of  desire ;  (2)  this  strife ;  (3)  the  washing  of  the  disciples'  feet ;  (4)  the  an- 
nouncement that  one  should  betray  Him,  mentioned  by  all  four  Evangelists. — The 
passover  celebration.  The  following  account  of  the  ancient  mode  of  celebration  is 
from  Godet  {Lulce) :  '  First  step :  After  prayer,  the  father  of  the  house  sent  round  a 
cup  full  ol  wine  (according  to  others,  each  one  had  his  cup),  with  this  invocation: 
"  Blessed  be  Thou,  0  Lord  our  God,  King  of  the  world,  who  hast  created  the  fruit  of 
the  vine  I"  Next  there  were  passed  from  one  to  another  the  bitter  herbs  (a  sort  of  salad), 
which  recalled  to  mind  the  sufferings  of  the  Egyptian  bondage.  These  were  eaten 
after  being  dipped  in  a  reddish  sweet  sauce  {charoseth) ,  made  of  almonds,  nuts,  figs,  and 
other  fruits,  commemorating,  it  is  said,  by  its  color  the  hard  labor  of  brick-making 
imposed  on  the  Israelites,  and,  by  its  taste,  the  divine  alleviations  which  Jehovah  min- 
gles with  the  miseries  of  His  people.  Second  step  :  The  father  circulates  a  second  cup, 
and  then  explains,  prolmbly  in  a  more  or  less  fixed  liturgical  form,  the  meaning  of  the 
feast,  and  of  the  rites  by  which  it  is  distinguished.  Third  step :  The  father  takes  two 
unleavened  loaves  (cakes),  breaks  one  of  them,  and  places  the  pieces  of  it  on  the  other. 
Then  uttering  a  thanksgiving,  he  takes  one  of  the  pieces,  dips  it  in  the  sauce,  and  eats 
it,  taking  with  it  a  piece  of  the  paschal  lamb,  along  with  bitter  herbs.  Each  one  fol- 
lows his  example.  This  is  the  feast,  properly  so  called.  The  lamb  forms  the  principal 
dish.  The  conversation  is  free.  It  closes  with  the  distribution  of  a  third  cup,  called 
the  (nip  of  blessing  because  it  waa  accompanied  with  the  giving  of  thanks  by  the  father 
of  the  house.  Fourth  step :  the  father  distributes  a  fourth  cup  ;  then  the  Ilallel  (Ps. 
113-118)  is  sung.  Sometimes  the  father  added  a  fifth  cup,  which  was  accompanied  with 
the  singing  of  the  great  Hallel  (Ps.  120-127,  according  to  others,  135-137).' 

Ver.  17.  And  when  it  was  evening.  Luke  :  'And  when  the 
hour  was  come.'  All  the  impressions  indicate  that  it  was  the  usual 
time  of  celebration. 

Ver.  18.  As  they  sat,  (Greek,  'reclined').  The  passover  was 
originally  eaten  standing ;  but  this  was  altered  by  the  Jews  when  they 
came  to  the  land  of  promise  and  rest.  "Were  eating.  The  passover 
feast  was  in  progress. — One  of  you  shall  betray  me,  even  he 
that  eateth  "with  me.  The  iirst  clause  is  word  for  word  the  same 
in  the  accounts  of  Matthew,  Mark,  and  John  ;  the  last  clause,  so  gra- 
phic, and  so  full  of  grief,  is  peculiar  to  Mark.  This  indefinite  an- 
nouncement would  give  Judas  an  opportunity  of  repentance.  But  it 
produced  no  effect,  except  to  startle  and  sadden  them  aU. 


192  MARK  XIV.  [14:  19-22. 

19  even  he  that  eateth  with  me.  They  began  to  be  sorrow- 

20  ful,  and  to  say  unto  him  one  by  one,  Is  it  I  ?  And 
he  said  unto  them,  It  is  one  of  the  twelve,  he  that 

21  dippeth  with  me  in  the  dish.  For  the  Son  of  man 
goeth,  even  as  it  is  written  of  him  :  but  woe  unto  that 
man  through  whom  the  Son  of  man  is  betrayed  !  good 
were  it  ^  for  that  man  if  he  had  not  been  born. 

22  And  as  they  were  eating,  he  took  ^  bread,  and  when 
he  had  blessed,  he  brake  it,  and  gave  to  them,  and 

1  Gr.  for  Mm  if  that  man.  2  Qr,  a  loaf. 

Ver.  19.  Is  it  I,  Lord  ?  Comp.  the  fuller  details  in  John  13  :  18- 
30.  The  Greek  form  of  this  question  implies  a  denial ;  hence  the  hypo- 
crisy of  Judas  in  asking  the  question  by  himself,  after  the  others.  Yet 
every  Christian  may  ask  such  a  question  at  the  Lord's  table. 

Ver.  20.  He  that  dippeth  with  me  in  the  dish.  One  near 
Him.  There  were  probably  a  number  of  dishes,  or  bowls,  distributed 
along  the  table,  containing  the  broth  called  charoscth,  prepared  of  dates, 
figs,  etc.,  which  was  used  at  the  Supper,  representing  (see  above)  the 
Egyptian  bricks  or  clay.  Even  this  statement  may  not  have  definitely 
pointed  out  Judas  to  the  others.  There  is  a  pathetic  tendei'ness  in  the 
language  (comp.  Ps.  41  :   9,  quoted  in  John  13 :  18). 

Ver.  21.  For  the  Son  of  man  goeth,  even  as  it  la  -written 
of  him.  Luke  :  'As  it  hath  been  determined.'  This  prophecy  im- 
plied the  purpose. — But.  God's  purposes  include  our  freedom  (comp. 
Acts  2 :  23) — Woe  unto  that  man.  Stier:  <  The  most  affecting 
and  melting  lamentation  of  love,  which  feels  the  woe  as  much  as  holiness 
requires  or  will  admit.'  Our  Lord  seems  to  forget  His  own  woes  in 
pity  for  this  man. — Good  were  it  for  that  man,  etc.  (Comp.  the 
exact  form  in  the  margin.)  A  proverbial  expression  for  the  most  ter- 
rible destiny,  forbidding  the  thought  of  any  delivei*ance  however  re- 
mote. The  question  of  Judas  (Matthew)  and  the  reply  of  our  Lord  are 
omitted  here. 

Vers.  22-26.  The  Institution  of  the  Lord's  Suppeu. — Parallel  passages  :  Matt.  26: 
26-29;  Luke  22:  IS),  20;  comp.  1  Cor.  11:  23-25;  John  6:  51  sq.  Mark's  account  re- 
sembles closely  that  of  Matthew.  The  account  of  Luke  makes  it  clear  tliat  the  usual 
celebration  of  the  passover  went  on,  and  that  during  its  progress  the  Lord's  Supper 
was  instituted.  Some  have  thought  that  the  latter  followed,  entirely  separated  from 
the  Jewish  rite.  But  this  is  incorrect.  At  the  same  tims,  the  formal  acts  of  the  Lord's 
Supper  were  in  themselves  probably  distinguished  from  the  Jewish  forms.  So  that  it 
is  not  necessary  to  show  exact  correspondence  between  the  two.  The  Jewish  passover 
■was  transformed ;  the  new  festival  was  linked  with,  but  distinct  from,  the  old  one. 
It  is  probable,  though  not  certain,  that  Judas  withdrew  before  the  Lord's  Supper  waa 
instituted. 


14:23.]  •  MARK  XIV.  193 

23  said,  Take  ye :  this  is  my  body.     And  he  took  a  tiip, 
and  when  he  had  given  thanks,   he  gave  to  them  : 

Yer.  22.  As  they  were  eating.  During  the  paschal  feast,  hence 
this  was  probably  not  the  usual  breaking  of  the  passover  cakes  — 
Took  bread.  The  unleavened  cakes,  used  on  these  occasions,  easily 
broken. — And  when  he  had  blessed.  As  was  the  custom. 
Luke  and  Paul  say  :  'gave  thanks,'  which  is  the  same  thing.  All  the 
accounts,  including  that  of  Paul  (in  1  Cor.  11:  23,  24),  agree  in  men- 
tioning the  distinct  acts  of  taking,  giving  thanks  (or  blessing),  break- 
ing, and  giving.  The  same  acts  occurred  in  the  saipe  order  in  the 
two  miracles  of  feeding  the  multitudes,  which  are  rightly  regarded  as 
pointing  to  the  Lord's  Supper.  The  word  '  Eucharist '  ( '  thanksgiving' ) 
is  a  common  name  of  the  Lord's  Supper,  as  a  feast  of  thanksgiving. 
Our  Lord  probably  did  not  Himself  partake. — Take  ye  :  the  best 
authorities  omit :  'eat.' — This  is  my  body.  The  meaning  of  this 
clause  has  been  discussed  for  centuries.  In  the  original,  '  bread  '  is 
masculine;  but  'this'  is  neuter,  and  hence  means  not  this  bread,  but 
rather  bread  used  in  this  service.  The  main  question  is.  Did  our 
Lord  mean,  This  represents  my  body,  or,  This  is  (literally)  my  body? 
The  former  is  the  view  of  most  Protestants ;  the  latter,  that  of  the 
Romanists  and  (in  modified  form)  of  the  Lutherans.  There  are  four 
leading  theories  of  our  Lord's  presence  in  this  sacrament:  two  of  them 
based  on  the  figurative  sense  of  the  words  of  the  institution,  and  two 
on  the  literal  sense.  The  Zwinglian  view  accepts  a  symbolical  presence 
of  Christ  in  the  ordinance  ;  the  Calvinistic,  a  spiritual  real  presence ; 
the  Lutheran,  a  bodily  presence  in,  with,  and  under  the  unchanged 
elements  (consubstantiation) ;  the  Roman  Catholic,  a  bodily  presence, 
the  bread  and  wine  becoming  the  real  body  and  blood  of  Christ  (tran- 
substantiation).  It  Avill  be  seen  at  once  that  the  last  two  views  are 
not  actually  literal.  The  Roman  Catholic  theory  makes  the  sacrament 
a  sacrifice,  and  in  so  doing  exalts  it  above  the  word  of  God,  at  the 
same  time  exalting  the  priest  above  the  people.  The  Zwinglian  view 
is  often  held  in  too  bald  a  form,  making  of  the  ordinance  only  a  memo- 
rial service,  and  leading  to  a  low  estimate  of  its  significance.  Cer- 
tainly the  bread  is  to  be  received  in  memory  of  Christ's  death.  But 
as  bread  is  for  nourishment,  we  are  reminded  that  Christ  nourishes 
our  spiritual 'life  ^ compare  John  6).  So  in  the  passover,  the  lamb, 
though  a  sin-otfering,  was  not  consumed  on  the  altar,  but  eaten  by  the 
household  of  the  oflerer.  We  should  be  grateful  that  the  tdessing  does 
not  depend  upon  the  correctness  of  our  theory,  important  as  that  may 
be  in  its  place,  but  upon  our  child-like  faith  in  receiving  the  gacra- 
ment.  This  is  a  permanent  ordinance  of  the  Christian  Church,  point- 
ing to  Christ's  death  in  the  past,  to  His  life  in  the  present,  to  His 
coming  in  the  future ;  of  which  it  is  a  Christian  duty  to  partake,  and 
a  sin  to  partake  unwortliily,  since  it  is  a  communion  of  believers  as 
members  of  the  same  body  of  Christ  (1  Cor.  10:  16,  17). 

Ver.  23,  And  he  took  a  cup.  Luke  and  Paul:  ' after  supper.' 
13 


194  MARK  XIV.  [14:  2i. 

24  and  they  all  drank  of  it.     And  he  said  unto  them, 
This  is  mj  blood  of  Hhe  ^covenant,  which  is  shed  for 

1  Or,  tlie  testametit.  -  Some  ancient  authorities  insert  7iew. 

Although  the  institution  may  have  been  independent  of  the  regular 
mode  of  celebrating  the  passover,  the  giving  of  thanks  mentioned 
here,  taken  in  connection  with  1  Cor.  10:  16  ('the  cup  of  bless- 
ing'), indicates  that  this  was  a  cup  of  thanksgiving,  hence  proba- 
bly the  third  cup  of  the  passover  feast. — And  they  all  drank  of  it. 
This  Mark  substitutes  for  the  command  :  '  Drink  ye  all  of  it.'  In  each 
case  'air  is  significant  in  view  of  the  Romanist  usage,  which  denies 
the  cup  to  the  laity. 

Ver.  24.  For  this  is  my  blood  of  the  covenant.  ('Testa- 
ment' is  an  improbable  meaning  here,  as  in  most  cases.)  The  wine, 
poured-out,  is  a  symbol  of  the  blood  of  Christ  shed  for  us.  Both  here 
and  in  Matthew  the  word  '  new '  is  omitted  by  the  best  authorities, 
though  it  occurs  in  the  accounts  of  Luke  and  Paul.  It  was  still  the  same 
covenant.  Hence  as  the  old  covenant  forbade  the  drinking  of  blood,  it 
could  not  be  commanded  here  in  a  literal  sense.  As  Moses  (Exod.  24: 
8)  sprinkled  blood  upon  the  people  and  said,  'Behold  the  blood  of  the 
covenant,'  our  Lord  points  directly  to  the  shedding  of  His  blood  on  the 
cross  as  'the  blood  of  the  covenant.'  He  thus  comforted  His  disciples 
by  explaining  His  death  to  them,  and  we  can  find  no  blessing  in  it 
apart  from  this  explanation. — "Which  is  shed  (or,  'being  shed')  for 
many  (Luke:  'for  you'  ;  Matthew  adds:  'unto  remission  of  sins'). 
Our  Lord  here  declares,  with  reference  to  His  own  death,  that  it  was 
an  actual  dying  for  others.  '  Shed'  means  '  poured  out.'  The  figure 
is  taken  from  the  pouring  out  of  the  juice  from  the  grape,  and  this 
represents  the  shedding  of  Christ's  blood,  when  'bruised  for  our 
iniquities'  (Isa.  53:5).  These  words  told  the  disciples  the  purpose 
of  His  death.  They  needed  such  instruction  just  then.  But  it  tells 
all,  that  Christ's  death  is  the  ground  of  our  pardon.  While  the 
♦bread'  points  more  to  Christ's  life  in  us,  and  the  'wine'  to  Christ's 
death  for  us,  the  two  are  inseparable ;  for  the  bread  was  broken  to 
signify  His  death  also,  and  the  wine  is  drunk  to  signify  our  partaking 
of  His  life  also.  The  Lord's  Supper  is  therefore  a  feast  of  the  living 
union  of  believers  with  a  crucified  yet  living  Saviour,  and  with  each 
other.  It  signifies  and  seals  these  truths.  The  central  fact  is  the 
atoning  death  of  Christ,  which  we  commemorate ;  but  the  present 
blessing  is  the  assurance  conveyed  by  visible  signs,  that  this  Saviour 
is  ours,  and  nourishes  us  with  His  life  unto  life  eternal.  '  Not  dis- 
cerning the  Lord's  body'  (ICor.  11:  29),  is  not  having  that  hearty 
faith  which  understands,  appreciates,  and  appropriates  the  main  truth 
set  forth  in  the  sacrament.  Godet  well  remarks,  '  We  know  already 
what  we  have  to  do  to  celebrate  a  true  communion.  We  may  leave  to 
God  the  secret  of  what  He  gives  us  in  a  right  communion.'  The  word 
♦  many '  seems  to  hint  at  the  communion  of  believers  with  one  another. 


14:  25-27.]  MARK  XIV.  195 

25  many.  Verily  I  say  unto  you,  I  ^  ^vill  no  more  drink 
of  the  fruit  of  the  vine,  until  that  day  when  I  drink 
it  new  in  the  kingdom  of  God. 

26  And  when  they  had  sung  a  hymn,  they  went  out 
unto  the  mount  of  Olives. 

27  And  Jesus  saith  unto  them.  All  ye  shall  be  ^  offended : 
for  it  is  written,  I  wdll  smite  the  shepherd,  and  the 

1  shall  (Am.  Com.).  2  Qr.  caused  to  stumble. 

Ver.  25.  I  will  no  more,  etc.  '  Shall '  is  preferable  to  '  will,' 
since  this  is  a  prediction  of  a  fact,  not  a  declaration  of  a  purpose.  He 
is  done  with  earthly  rites,  and  at  this  sad  moment  points  them  to  a 
future  reunion  at  the  Marriage  Supper  of  the  Lamb.  The  ordinance 
now  receives  its  prophetic  meaning  (comp.  1  Cor.  11 :  26  'till  He  come' ), 
directing  believers  to  the  perfect  fruition  of  that  future  fellowship, 
through  the  foretaste  which  this  sacrament  is  designed  to  give.  It  is 
a  tame  interpretation  which  finds  here  only  a  declaration  that  the 
Jewish  passover  is  superseded  by  the  Lord's  Supper. — Drink  it  new, 
on  some  peculiar  and  exalted  festal  occasion. —  The  kingdom  of 
God.  Not  to  be  weakened  into  '  in  the  Christian  dispensation.'  It 
points  to  the  victory  of  the  Church,  not  to  its  conflicts ;  and  the  con- 
tinued celebration  of  the  Lords  Supper  is  an  expression  of  assured 
victory  on  the  part  of  His  militant  Church. — After  the  institution  of 
the  Lord's  Supper  there  occurred  the  touching  interview  with  the 
eleven  disciples,  recorded  by  John  (from  chap.  13  :  31  to  17  :  2(5), 

Ver.  26.  And  w^hen  tbey  had  sung  a  hymn  (Ps.  115-118), 
tbey  went  out  unto  the  mount  of  Olives,  to  Gethsemane  (ver. 
32).  The  place  of  eating  the  passover  was  probably  kept  concealed, 
to  give  time  for  that  closing  interview,  appropriately  called,  '  the  Holy 
of  Holies.' 

Vers.  27-31.  The  Wat  to  Gethsesiaxe.— Parallel  passage :  Matt.  26 :  31-35 ;  comp. 
Luke  22  :  31-34;  John  13:  36-38.  This  conversation  seems  to  have  taken  place  on  the 
■way  across  the  brook  Kidron  to  Gethsemane.  Luke  inserts  a  similar  prediction,  in 
connection  vrith  the  incident  about  the  two  swords,  which  must  have  taken  place 
before  the  departure.  John,  too,  places  the  prediction  before  the  farewell  discourse 
(chaps.  14-17  ,  the  whole  of  which  must  have  been  delivered  in  the  room.  If  there  was 
but  one  intimation  of  Peters  denial,  it  was  at  the  point  where  it  is  placed  by  Luke. 
The  order  is :  After  the  singing  of  the  hymn,  the  prediction  about  Peter,  then  the  inci- 
dent about  the  swords  (in  Luke),  next  John  14,  then  the  rising  to  go  (John  14  :  31),  then 
the  remainder  of  the  discourse  and  the  prayer  (John  15-17),  then  the  actual  going  out. 
Matthew  and  Mark,  however,  connect  the  prediction  of  Peter's  denial  with  another 
important  prophecy,  not  mentioned  by  Luke  and  John,  and  with  difficulty  fitted  into 
their  narratives.  They  indicate  that  the  prediction  about  Peter  was  occasioned  by 
something  else,  and  record  a  less  presumptuous  answer  from  him.  It  is  probable  that 
our  Lord  gave  two  intimations  on  this  point,  the  first  mentioned  by  Luke  and  John  (as 


196  MARK  XIV.  [14:28-30. 

28  sheep  shall  be  scattered  abroad.     Howbeit,  after  I  am 

29  raised  up,  I  will  go  before  you  into  Galilee.     But  Pe- 
ter said  unto  him,  -Although  all  shall  be  ^offended,  yet 

30  will  not  I.     And  Jesus  saith  unto  him,  Yerily  I  say 
unto  thee,  that  thou  to-day,  even  this  night,  before  the 

1  Gr.  caused  to  stumble. 

above),  the  second  by  Matthew  and  Mark,  uttered  on  the  way  out  to  Gethsemane.  We 
then  have,  what  would  scarcely  be  lacking,  a  conversation  on  the  way.  The  phrase 
'this  night'  favors  this  view.  The  account  of  Mark  agrees  closely  with  that  of 
Matthew. 

Yer.  27.  All  ye.  Not  -without  a  contrast  to  Judas  who  had  gone. 
— Shall  be  ofifended  ;  '  caused  to  stumble,'  '  fall  away.'  The  words 
'because  of  me  this  night'  should  be  omitted. — For  it  is  written 
(Zech.  13  :  7).  Our  Lord,  knowing  Avhat  would  come,  knew  also  that 
it  was  designed  to  fulfil  this  prophecy. — I  will  smite  the  shep- 
herd, etc.  In  the  prophecy :  '  Smite,'  a  command.  This  change  sug- 
gests that  the  coming  sufferings  were  not  only  at  the  hands  of  men, 
but  in  some  proper  sense  inflicted  by  God  Himself ;  God  smote  Him 
instead  of  His  people  (comp.  Is.  53  :  4-10).  '  The  shepherd'  is  Christ, 
and  in  the  original  prophecy  meant  the  Messiah  (comp.  Zech.  11:7- 
14 ;  12  :  10). — And  the  sheep ;  the  Apostles,  but  with  a  wider 
reference  also  to  the  Jewish  people. — Scattered  abroad.  This  oc- 
curred both  in  the  case  of  the  disciples,  and  of  the  Jews,  after  they  had 
rejected  the  smitten  Shepherd. 

Yer.  28.  Howbeit ;  stronger  than  'but'  (Matthew);  'notwith- 
standing '  this  scattering,  you  will  be  gathered  again  in  Galilee. — After 
I  am  raised  up.  The  Resurrection  is  again  announced. — I  will  go 
before  you.  The  figure  of  a  shepherd  is  continued.  Comp.  the  re- 
maining words  of  Zech.  13:7:  '  And  I  will  turn  my  hand  upon  the 
little  ones. — Into  Galilee.  In  Galilee  He  collected  His  disciples : 
Matt.  28  :  16  ;  John  21 ;  1  Cor.  15  :  6.  This  gathering  was  the  pastoral 
work  after  the  Resurrection ;  hence  the  other  interviews  in  Jerusalem 
are  not  referred  to. 

Yer.  29.  Although  all,  etc.  The  utterance  of  affection,  yet  of 
self-confidence  and  arrogance,  since  '  all '  refers  to  the  other  disciples. 
Hence  he  was  allowed  to  fall  lower  than  the  rest.  This  reply  differs 
from  that  given  by  Luke  and  John.  Its  tone  points  to  a  previous  de- 
claration respecting  his  want  of  fidelity. 

Yer.  30.  That  thou;  emphatic,  •  even  thou.'  The  detailed  form 
of  this  sajdng,  together  with  Mark's  relation  to  Peter,  suggests  that 
this  is  the  exact  form  in  which  it  was  uttered.  Peter  afterwards  (ver. 
72 j,  and  doubtless  always,  called  to  mind  this  saying. — To-day.  Du- 
ring the  twenty-four  hours,  beginning  at  sundown. — This  night. 
The  prediction  becomes  more  specific. — Before  the  cock  crow- 
twice.     Before  the  usual  time  of  the  second  cock-crowing,   about 


U :  31, 32.]  MAPtK  XIV.  197 

31  cock  crow  twice,  shalt  deny  me  thrice.  But  he  spake 
exceeding  vehemently,  If  I  must  die  Avith  thee,  I  will 
not  denj  thee.    And  in  like  manner  also  said  they  all. 

32  And  they  come  unto  ^a  place  which  was  named 

1  Gr.  an  enclosed  piece  of  ground. 

three  o'clock  in  the  morning.  This  was  usually  called  '  cock-crowing' 
(chap.  13  :  35).  Our  Lord  meant  the  actual  cock-crowing  to  be  a 
warning  for  Peter  (ver.  72).  It  is  said  that  the  inhabitants  of  Jeru- 
salem kept  no  fowls  because  they  scratched  up  unclean  worms.  But 
this  is  not  certain,  and  such  a  prohibition  would  not  aifect  the  Roman 
residents. — Deny  me  thrice.  Deny  knowing  me  (Luke  22:  34),  a 
denial  of  any  relation  to  Christ,  virtually  a  denial  of  faith  in  Him, 
as  the  Son  of  God ;  in  contrast  with  the  previous  confession  (chap. 
8  :  20). 

Ver.  31.  He  spake  exceeding  vehemently.  This  might  be 
paraphrased:  '  he  went  on  repeating  superaoundantly.'  The  correct 
reading  emphasizes  the  intensity  of  the  denial. — I  must  die  with 
thee.  In  Luke  aud  John,  something  like  this  precedes  the  prediction 
of  the  denial ;  in  Matthew  and  Mark,  it  occurs  at  this  point.  This 
favors  the  view  that  two  diffei-ent  occasions  are  referred  to. — And  in 
like  manner  also,  etc.  The  ardent  spokesman  influenced  the  rest. 
Their  asseverations  were  probably  not  so  strong,  but  were  as  inconsi- 
derate. So  'air  left  Him  (ver.  50),  but  Peter  alone  denied  Him. 
These  protestations  occupied  some  time,  pi'obably  continuing  until  they 
entered  Gethsemane. 

Yers.  32-42.  The  Agoxt  in  Gethsemane. — Parallel  passages  :  Matt.  26 :  36-46 ; 
Luke  22 :  39^6.  The  latter  account  has  the  most  marked  peculiarities.  This  conflict 
in  Gethsemane  took  place  after  the  serenity  of  the  Last  Supper,  and  before  the  sublime 
submission  in  the  palace  and  judgmont-hall.  It  therefore  seems  to  be  a  specific  agony 
of  itself :  the  sorrow  and  grief  was  not  about  the  future  merely,  but  in  and  of  that  hour, 
and  yet  not  to  be  accounted  for  by  the  merely  human  influences  which  would  then 
affect  Him.  L'pon  Him  there  rested  a  sense  of  the  world's  sin,  which  He  was  bearing, 
probably  conjoined  with  the  fiercest  assaults  of  Satan.  Otherwise,  in  this  hour  Jesus 
seems  to  fall  below  the  heroism  of  martyrs  in  His  own  cause.  The  language  of  His 
prayers  shows  that  His  sorrow  was  either  sent  directly  from  God,  or,  purposely  permitted 
by  God.  The  agony  was  a  bearing  of  the  weight  of  our  sins,  in  loneliness,  in  anguish 
of  soul  threatening  to  crush  His  body,  yet  borne  triumphantly,  because  in  submission 
to  His  Father's  will.  Three  times  our  Lord  appeals  to  that  will,  as  purposing  His  an- 
guish ;  that  purpose  of  Gtod  in  regard  to  the  loveliest,  best  of  men,  can  be  reconciled 
with  justice  and  goodness  in  God,  only  on  the  view  that  the  sufferings  were  vicarious; 
our  Lord  suffered  anguish  of  soul  for  sin,  that  it  might  never  rest  on  us.  To  deny  this 
is,  in  effect,  not  only  to  charge  our  Lord  with  undue  weakness,  but  to  charge  God  with 
needless  cruelty. 

Ver.  32.     Unto  a  place  named  Gethsemane.      Luke  (22:  39) 


198  MARK  XIV.  [14 :  33, 34. 

Gethsemane :  and  he  saith  unto  his  disciples,  Sit  ye 
33  here,  while  I  pray.       And  he  taketh  with  him  Peter 

and  James  and  John,  and  began  to  be  greatly  amazed, 
3-1  and  sore  troubled.     And  he  saith  unto  them,  My  soul 

is  exceeding  sorrowful  even  unto  death :  abide  ye  here, 

says  in  general '  to  the  INIount  of  Olives  '  thougli  hinting  at  a  customary 
place  ;  John  (17  :  1-2)  tells  ns  that  was  a  '  garden '  beyond  the  brook 
Kidron,  known  to  Judas,  '  for  .Jesus  ofttimes  resorted  thither  with  His 
disciples.'  'Place'  means  'apiece  of  land,'  'field'  (see  John  4:  5; 
Acts  1:  18,  etc.),  'Gethsemane'  means  'oil-press.'  It  was  probably 
an  enclosed  olive-yard,  containing  a  press  and  garden  tower,  perhaps 
a  dwelling-house.  It  was  at  the  western  foot  of  the  Mount  of  Olives 
beyond  the  Kidron  ('black  brook'),  so  called  from  its  dark  waters, 
which  were  still  more  darkened  by  the  blood  from  the  foot  of  the  altar 
in  the  temple  (see  note  on  ver.  17).  The  spot  now  pointed  out  as 
Gethsemane  lies  on  the  right  of  the  path  to  the  Mount  of  Olives.  The 
wall  has  been  restored.  Eight  olive  trees  remain,  all  of  them  very  old 
(each  one  has  paid  a  special  tax  since  a.  d.  635),  but  scarcely  of  the 
time  of  our  Lord,  since  Titus  during  the  siege  of  Jerusalem,  had  all  the 
trees  of  the  district  cut  down.  Dr.  Thomson  ( The  Land  and  the  Book) 
thinks  the  garden  was  in  a  more  secluded  place  further  on,  to  the  left 
of  the  path.  —The  name  has  been  connected  with  the  bruising  of  our 
Lord  for  our  sins. — His  disciples.  Eight  of  them,  as  appears  from 
what  follows. 

Ver.  33.  Sit  ye  here.  They  would  form  an  outer  watch  to  warn 
of  the  danger  which  they  must  have  felt  was  impending. — While  I 
pray.  Our  Lord  speaks  of  the  coming  struggle  as  prayer.  So  Abra- 
ham (Gen,  22  :  5),  Avhen  he,  almost  on  the  same  spot,  was  going  to  the 
greatest  trial  of  his  faith. — He  taketh  unto  him.  Toward  a  more 
secluded  spot;  not  into  a  house. — Peter  and  James  and  John. 
These  three  had  seen  His  glory  (chap.  9 :  2-8) ;  they  were  now  chosen 
to  witness  His  anguish.  Though  they  could  not  help  Him,  their  pre- 
sence seems  to  have  been  a  comfort  to  the  Man  of  sorrows. — To  be 
greatly  amazed,  and  sore  troubled.  The  first  expression  is 
stronger  than  that  used  by  Matthew,  the  second  is  the  same  in  both 
Gospels.  The  former  word  refers  to  the  efiect  of  the  woe  that  falls 
upon  Him  ;  the  latter  to  the  feeling  that  He  was  forsaken,  driven  into 
solitude  by  the  weight  of  His  trouble. 

Ver.  31.  My  soul.  '  It  is  the  human  soul,  the  seat  of  the  aflTec- 
tions  and  passions,  which  is  troubled  Avitli  the  anguish  of  the  body;  and 
it  is  distinguished  from  the  spirit,  the  higher  spiritual  being.'  (Alford.) 
Soul  and  body  interacted  in  Him  as  in  us. — Even  unto  death.  His 
body  would  have  given  way  under  the  sorrow  of  His  human  soul,  had 
not  angelic  ministration  sustained  Him  (Luke  22:  13). — Abide  ye 
here,  and  ^vatoh.      Matthew  :  '  Watch  with  me.'     He  would  have 


14 :  33-37.]  MARK  XIV.  199 

35  and  watch.  And  he  went  forward  a  little,  and  fell  on 
the  ground,  and  prayed  that,  if  it  were  possible,  the 

36  hour  might  pass  away  from  him.  And  he  said,  Abba, 
Father,  all  things  are  possible  unto  thee ;  remove  this 
cup  from  me :  howbeit  not  what  I  will,  but  what  thou 

37  wilt.     And  he  cofneth,  and  findeth  them  sleeping,  and 

friends  near  Him,  but  does  not  say  :  Pray  with  me  ;  in  this  conflict  He 
must  be  alone.  His  command  was  not  merely  to  keep  awake  out  of 
sympathy  with  Him,  but  to  be  on  their  guard  against  coming  dangers. 
Even  then  He  showed  care  for  them. 

Ver.  35.  And  he  went  forward  a  Httle.  *  About  a  stone's 
cast'  (Luke  22:  41).  since  that  seems  to  refer  to  this  second  with- 
drawal. Into  the  Holy  of  Holies  He  goes  alone.  Lake,  a  physician, 
gives  more  vivid  statements. — FeU  on  the  ground.  Luke :  '  kneeled 
down.'  Kneeling  and  prostration  were  scarcely  distinguished  in  the  East. 
— If  it  were  possible,  the  hour  might  pass  away  from  him. 
The  *  hour '  representing  the  specific  conflict  of  that  hour  in  the  gar- 
den. See  above.  '  Our  Lord  endured  precisely  the  same  kind  of  suf- 
fering which  any  mere  man  would  experience  in  the  same  situation, 
but  without  sin  of  His  own.  He  therefore  shrank  from  death,  and 
sunk  beneath  the  sense  of  God's  wrath,  no  less  really  than  we  do. 
But,  besides  this  unavoidable  participation  in  the  sutferings  of  the 
race  whose  nature  He  assume  1,  His  sufferings  even  in  the  garden  were 
vicarious:  He  not  only  suffered  with,  but  for,  men.'  (.J.  A.  Alexander.) 

Ver.  36.  Abba,  Father.  Mark  gives,  not  only  the  substance  of 
the  prayer  (ver.  35),  but  some  of  the  words  of  our  Lord.  '  Abba'  is 
the  word  for  '  Father '  in  the  dialect  of  that  time  and  country.  In 
explanation  Mark  adds  the  Greek  word.  But  before  this  Gospel  was 
written,  'Abba,  Father,'  came  into  general  use  as  an  address  to  God 
(Rom.  8:  15;  Gal.  4;  6),  probably  from  our  Lord's  use  of  the  former 
word.— All  things  are  possible  unto  thee.  Peculiar  to  Mark, 
and  doubtless  a  part  of  the  very  form  used. — Remove  this  cup 
from  me.  This  refers  to  His  suflferings,  including  those  of  that  hour 
(comp.  chap.  10:  38).  The  prayer  was  not  prompted  by  fear  of  death 
alone.  God  answered  the  prayer  by  giving  Him  strength  to  drink  it. 
The  removal  of  the  suffering  was  not  '  possible.'  The  sorrows  were 
necessary,  not  for  Him,  but  for  us. — Howbeit  not  what  I  will. 
The  form  differs  from  that  of  Matthew,  and  might  be  paraphrased : 
*  But,  the  great  question  is,  not  what  I  will,  but  what  thou  wilt.'  In 
this  real  struggle,  His  loill  was  still  fixed  in  its  obedience  to  that  of 
His  Father.  As  the  God-man,  He  foreknew  all  the  bitterness  of  the 
cup,  and  His  human  will  desired  relief;  but  that  will  was  overruled 
by  the  Divine  purpose,  which  coincided  with  His  Father's  will,  and 
led  to  submission. 

Ver.  38.     Findeth  them  sleeping.     In  a  drowsy,  dozing  con- 


200  MARK  XIV.  [14:38-40. 

saith  unto  Peter,  Simon,  sleepest  thou  ?  coaldest  thou 

38  not  watch  one  hour?     HVatch  and  pray,  that  ye  enter 
not  into  temptation :  the  spirit  indeed  is  Avilling,  but 

39  the  flesh   is  weak.     And  again  he  went  away,  and 

40  prayed,  saying  the  same  words.     And  again  he  came, 
and  found  them  sleeping,  for  their  eyes  were  very 

1  Or,  Watch  ye,  and  pray  that  ye  enter  not. 

dition,  as  the  result  of  excessive  sorrow  (Luke  22  :  45),  projiably 
not  in  a  sound  sleep  (comp.  ver.  40).^Unto  Peter.  Who  had  been 
so  boastful  in  his  expressions  of  allegiance  (vers,  29,  81). — Sleepest 
thou  ?     Disappointment,  rather  than  displeasure,  is  indicated, 

Ver.  88.  Watch  and  pray.  However  much  he  wished  them  to 
watch  with  Him  (ver.  34),  even  during  His  own  soul-struggle  He 
cares  for  them.  They  needed  always  to  be  on  their  guard,  and 
just  now  a  special  danger  was  impending.  This  danger  was  a 
spiritual  one,  though  occasioned  by  the  earthly  one ;  hence  the  jmr- 
pose  of  both  watching  and  praying  is:  that  ye  enter  not  into 
temptation.  (The  margin  of  the  Rev.  Vers.,  less  correctly,  joins  the 
clause  with  'pray'  only.)  They  would  be  tempted,  as  we  all  are; 
but  watchfulness  and  prayer  would  guard  against  the  tempta- 
tion. Occasions  tent  our  faith :  they  become  temptations,  only 
when  we  are  not  '  kept  by  the  power  of  God.' — The  spirit  in- 
deed is  "Willing,  etc.  The  words  'spirit'  and  'flesh'  are  used  in 
the  Epistles  in  a  technical  sense,  traces  of  which  are  found  here. 
They  are  never  used  as  exact  equivalents  of  '  soul '  and  '  body,'  but 
rather  with  the  thought  of  the  Holy  Spirit  influencing  our  '  spirit,' 
and  of  depravity  manifesting  itself  in  our  '  flesh.'  The  best  explana- 
tion here  is :  The  human  spirit  (when  acted  upon  by  the  Holy  Spirit) 
is  willing  to  do  the  present  duty;  but  the  flesh,  which  is  weak 
(and  weakened  through  sin),  hinders  and  often  produces  failure. 
There  is  probably  also  an  application  to  our  Lord.  In  Him,  though 
weighed  down  by  sorrow,  so  that  the  flesh  almost  gave  way  to  death 
in  its  weakness  ('even  unto  death'),  the  willingness  of  the  spirit  tri- 
umphed. There  is  a  constant  conflict  in  believers  between  the  'spirit' 
and  the  depraved  nature  ('flesh');  in  the  case  of  the  disciples  its 
actings  were  through  the  weary  body. 

Ver.  39.  And  prayed,  saying  the  same  words.  The  form 
of  the  second  prayer,  given  in  Matt.  26 :  42,  indicates  more  resigna- 
tion :  '0  my  Father,  If  this  cannot  pass  away,  except  I  drink  it,  thy 
will  be  done.' 

Ver.  40.  For  their  eyes  were  very  heavy.  Perhaps  their  sleep 
was  lighter  than  on  the  fU'st  return.  Drowsiness,  not  deep  sleep,  is 
meant. — And  they  wist  not,  etc.  Comp.  Peter's  remark  on  the 
Mount  of  Transfiguration  (chap.  9  :  6).  They  could  make  no  reply,  either 
from  a  sense  of  their  failure,  or  more  probably  from  physical  stupor. 


14:  41-42.]  MARK  XIV.  201 

41  heavj ;  and  they  wist  not  what  to  answer  him.  And 
he  cometh  the  third  time,  and  saith  unto  them,  Sleep 
on  now,  and  take  your  rest :  it  is  enough ;  the  hour  is 
come ;  behold,  the  Son  of  man  is  betrayed   into  the 

42  hands  of  sinners.  Arise,  let  us  be  going  :  behold,  he 
that  betrayeth  me  is  at  hand. 

Ver.  41.  The  third  time.  The  third  prayer,  mentioned  in  Matt. 
26  :  44,  is  of  course  implied  here. — Sleep  on  now,  etc.  These 
words  are  not  a  question,  but  a  permission.  They  are  bidden  to  sleep 
for  the  little  time  that  remained :  nothing  remained  for  them  to  do. 
To  take  the  language  as  ironical,  as  suggested  by  Chrjsostom,  seems 
unwarranted  by  the  circumstances. — It  is  enough.  That  is,  enough 
of  your  watching  with  me,  or  seeming  to  watch  with  me.  Even  could 
you  watch,  it  would  no  longer  avail,  the  hour  is  come.  A  number 
of  other  interpretations  have  been  given,  but  they  are  open  to  serious 
objections.  It  can  scarcely  mean,  it  is  enough  of  sleep  ;  and  it  is  very 
improbable  that  between  that  permission  and  this  expression  sufficient 
time  intervened  to  allow  them  to  sleep.  Some  explain  it:  the  con- 
flict is  over  ;  others  :  he  (i.  e.,  the  betrayer)  is  still  far  off.  But  the 
former  is  contrary  to  usage,  and  the  latter  to  the  context.  The  single 
word  in  the  original  is  therefore  well  rendered  ;  'it  is  enough,' — The 
hour  is  come.  The  hour  of  darkness  (Luke  22:  ;j3),  when  His 
enemies  should  apparently  triumph.  — Behold  the  Son  of  man  is 
betrayed  into  tha  hands  of  sinners.  Ihe  word  'betrayed'  is 
that  often  rendered  '  delivered  up ,'  but  the  bad  sense  is  apparent 
here.  '  This  expression,  into  the  hands  of  sinners,  should  be  noticed, 
as  an  echo  of  the  Redeemer's  anguish  :  it  was  the  contact  with  sin, — 
and  death,  the  wages  of  sin,  — which  all  through  His  trial  pressed 
heavily  on  His  soul'   (Alford.) 

Ver.  42.  Arise;  rouse  yourselves. — Let  us  be  going.  The 
language  betokens  haste  and  anxiety.  Even  in  His  submission  our 
Lord  seems  desirous  that  the  moment  of  the  treachery  be  hastened. 
Probably  by  moving  forward,  He  wished  to  gather  the  little  band  of 
disciples  together,  as  if  to  protect  them  (comp.  John  18:  8,  9). — Be- 
hold, he  that  betrayeth  me  is  at  hand,  etc.  The  continued  idea 
of  approach  is  here  indicated.  The  next  verse  shows  that  the  hostile 
band  was  now  in  sight.  The  occurrence  suggests  these  thoughts  : 
Even  our  Lord  had  His  favorite  places  (.lohn  18  :  2)  and  companions. 
— Those  who  see  our  Lord's  glory  must  see  His  suffering. — A  man  of 
sorrows,  and  acquainted. with  grief,  is  our  great  High  Priest. — Human 
sympathy  utterly  fails  to  enter  into  the  depths  of  our  Lord's  vicarious 
agony. — If  we  shrink  from  trial,  we  may  have  His  sympathy.—  From 
Him  alone  can  we  learn  to  say.  Thy  will  be  done. — Even  in  Gethse- 
mane  He  cared  for  His  own,  who  could  not  watch  with  Him. — Trial 
will  come  to  us ;  but  it  will  be  temptation  only  when  we  forget  to 


202  MARK  XIV.  [14:43,44. 

43  And  straightway,  while  he  yet  spake,  cometh  Judas, 
one  of  the  twelve,  and  with  him  a  multitude  with 
swords  and  staves,  from  the  chief  priests  and  the  scribes 

44  and  the  elders.  Now  he  tliat  betrayed  him  had  given 
them  a  token,  saying.  Whomsoever  I  shall  kiss,  that  is 

watcli  and  pray. — Our  human  spirit  at  its  best  is  weak  :  without  God's 
Spirit  it  is  controlled  by  the  '  flesh.' — God  often  answers  prayer,  not 
by  removing  the  cup,  but  by  giving  strength  to  drink  it. — What  a 
load  sin  is,  if  this  was  its  effect  on  One  who  bore  it  for  others ! 

Vers.  43-50.  The  Betbatal.— Parallel  passag;es :  Matt.  26  :  47-56 ;  Luke  22  :  47-53 ; 
John  18 :  3-12.  All  the  Evangelists  narrate  this  occurrence  with  Interesting  variety 
in  details,  showing  their  entire  independence.  It  shows  the  glory  and  majesty  of  our 
Lord  even  in  such  an  hour ;  the  reference  to  the  fulfilment  of  the  Scriptures  (vers.  54- 
56)  confirms  the  view  that  the  preceding  contiict  was  proposed  and  permitted  by  God. 

Ver.  43.  Straightway.  Mark's  favorite  expression;  the  ap- 
pearance of  Judas  and  his  band  was  sudden. — While  he  yet  spake, 
i.  e.,  while  He  was  speaking. — Judas.  He  knew  the  place  (John  18  : 
2),  and  had,  no  doubt,  represented  how  easy  it  would  be  to  take  Jesus 
without  provoking  a  tumult  among  the  people.  Thus  the  rulers,  con- 
trary to  their  plan,  put  our  Lord  to  death  on  the  feast-day  (ver.  2). — 
One  of  the  twelve.  A  solemn  emphasis  is  thus  placed  upon  the 
discipleship  of  Judas.  Something  similar  occurs  at  every  mention  of 
his  name. — A  great  multitude.  The  crowd  was  heterogeneous : 
there  was  a  detachment  of  Roman  soldiers  (John  18  :  3,  12),  another 
from  the  Jewish  temple  watch  (Luke  22:  52),  and  a  mixed  mob  of  ser- 
vants of  the  high  priests  (ver.  51).  a  few  of  the  rulers  probably  (Luke 
22:  52),  and  such  others  as  would  gather  to  see  the  capture. — With 
swords  and  staves,  or,  'clubs,'  the  former  in  the  hands  of  the 
soldiers,  the  latter  among  the  mixed  crowd.  They  had  lanterns  and 
torches  (John  18  :  3),  though  the  moon  was  at  the  full.  Gethsemane 
was  in  a  deep  valley.  So  great  a  multitude  may  have  been  deemed 
necessary,  either  because  of  our  Lord's  known  power,  or  to  make  Pi- 
late and  the  people  think  Jesus  was  a  dangerous  criminal. — From  the 
chief  priests,  etc.  They  had  organized  the  armed  band  to  take  Him. 
— The  scribes.     Peculiar  to  Mark,  as  in  other  cases. 

Ver.  44.  Had  given  them  a  token.  This  is  brought  out  more 
distinctly  here  than  in  Matthew.  The  word  'token'  indicates  that  the 
Roman  soldiers  had  been  instructed  to  obey  this  sign. — Whomsoever 
I  shall  kiss.  A  token  of  affection  and  fidelity  (Gen.  29:  11),  then 
as  now. — Take  him  ;  take  hold  of  Him.  It  is  indicated  that  he 
thouglit  the  capture  would  be  difficult,  on  account  of  the  resistance  of 
the  disciples,  or  the  power  of  Jesus  Himself.  Before  the  kiss  was 
given,  the  incidents  narrated  in  John  18:  4-9,  probably  took  place,  so 
that  moat  of  the  multitude  knew  which  was  Jesus  before  the  signal  was 


14:45-49.]  MARK  XIV.  203 

45  he ;  take  him,  and  lead  him  away  safely.     And  when 
he  was  come,  straightway  he  came  to  him,  and  saith, 

46  Rabbi;  and  Uvissed  him.     And   they  laid   hands  on 

47  him,  and  took  him.     But  a  certain  one  of  them  that 
stood  by  drew  his  sword,  and  smote  the  ^servant  of  the 

48  high  priest,  and  struck  off  his  ear.     And  J*esus  an- 
swered and  said  unto  them.  Are  ye  come  out,  as  against 

49  a  robber,  with  swords  and  staves  to  seize  me  ?     I  was 
daily  with  you  in  the  temple  teaching,  and  ye  took  me 

1  Gr.  kissed  him  much.  2  Gr.  bond  servant. 

given.  But  for  the  Roman  soldiers  this  signal  was  necessary. — Lead 
him  away  safely.  Either  in  such  a  way  as  to  prevent  any  attempt 
at  lescue,  or  '  confidently,'  without  being  afraid  of  Him.  The  former 
is  more  probable. 

Ver.  45.  Rabbi.  This  was  hypocritical  reverence.  At  the  passover 
feast,  Judas  used  the  same  Avord,  while  the  disciples  said  'Lord'  (Matt. 
26  :  25,  22). — Kissed  him,  or,  '  kissed  him  much,'  as  the  original  im- 
plies (so  Mutt.  2<j :  49).  'The  sign  was  the  simple  kissing;  but  the 
performance  was  more  emphatic,  a  caressing,  corresponding  with  the 
purpose  of  .Judas  to  make  sure,  and  with  the  excitement  of  his  feel- 
ings' (Meyer). 

Yer.  46.  Mark  omits  our  Lord's  words  to  Judas. — Laid  hands, 
etc.  This  does  not  imply  undue  violence.  He  was  probably  not 
bound  until  afterwards  (comp.  John  18  :  12). 

Yer.  47.  The  stroke  of  Peter  is  mentioned  most  briefly  here. — One 
of  them.  Peter,  as  wa^  well  known  (John  18  :  26),  but  only  John 
gives  the  name. — Drew  his  sword.  According  to  Luke  (22  :  49), 
the  question  was  first  asked,  'Shall  we  smite  with  the  swor  1?'  Peter 
did  not  wait  for  the  answer.  They  had  two  swords  (Luke  22;  38); 
the  wearer  of  the  other  one  was  not  so  rash. — The  servant  of  the 
high  priest.  Named  'Malchus;'  John  18 ;  10. — His  ear.  The 
'  right  ear'  (Luke  and  .John).  Peter  was  no  SAvordsman,  for  he  missed 
his  blow.  In  any  case  carnal  weapons  used  in  Christ's  cause  deprive 
His  opponents  of  'ears,'  i.e.,  of  willingness  to  listen  to  the  truth. 
Christ's  grace  may  restore  this  willingness,  as  it  healed  this  ear.  The 
healing  is  mentioned  by  Luke  (the  physician)  only.  The  double  effect 
of  Peter's  rashness,  damage  to  Malchus  and  danger  to  himself,  were 
thus  removed. — The  rebuke  to  Peter  is  omitted  here. 

Yer.  48.  And  Jesus  answered,  etc.,  i.  e.,  to  their  actions.  He 
was  probably  bound  at  this  time,  but  His  protest  does  not  imply  a  de- 
sire to  resist. — As  against  a  robber,  not,  'a  thief,'  against  whom 
no  such  display  of  force  would  be  needed. 

Yer.  49.  Daily  From  day  to  day,  as  during  the  past  week. — lu 
the  temple,  the  most  public  jjlace  in  Jerust^lem. — Teaching.     Xot^ 


204  MARK  XIV.  [14:60-52. 

not :  but  tJiis  is  done  that  the  scriptures  might  be  ful- 

50  filled.     And  they  all  left  him,  and  fled. 

51  And  a  certain  youup:  man  followed  with  him,  havino; 
a  linen  cloth  cast  about  him,  over  his  naked  bodi/  :  and 

52  they  lav  hold  on  him ;  but  he  left  the  linen  cloth,  and 
fled  naked. 

unobserved,  so  that  you  needed  to  seek  me  ;  nor  yet  riotous  or  robbing, 
as  your  present  conduct  implies. — And  ye  took  me  not.  They 
dared  not  (chap.  12  :  12)  ;  the  method  now  adopted  showed  the  malig- 
nity of  an  evil  conscience,  and  also  a  deceitful  purpose  to  turn  the  ciu*- 
rent  against  Him. — But  this  is  done  that  the  scriptures  might 
be  fulfilled.  Matthew  mentions  a  previous  reference  to  the  Scrip- 
tures, while  Luke  uses  another  expression,  supplementing  this:  'but 
this  is  your  hour,  and  the  power  of  darkness.'  This  word  of  our  Lord 
is  therefore  His  final  surrender  of  Himself  to  death  ,  a  willing  offering 
of  Himself  for  others,  in  accordance  with  the  purpose  of  a  merciful 
God.  They  all,  (i.  e,  the  disciples  j  left  him.  All  who  had  joined  with 
Peter  in  his  protestation  ^ver.  31).  This  forsaking  is  connected  with 
the  last  word  of  our  Lord.  He  says  He  submits ;  their  courage  fails 
tiiem.  Only  after  Christ  died  for  men,  could  men  die  for  Him. — And 
fled.  Not  absolutely.  See  vers.  51,  54;  Luke  22  :  54;  John  18  :  15. 
When  the  Eleven  forsook  the  Lord,  other  disciples,  as  Nicodemus,  and 
Joseph  of  Arimathea,  took  a  more  decided  stand  for  Him.  The  Church 
can  never  fail ;  new  Christians  take  the  place  of  the  old  ones. 
Vers.  51,  52.    The  Young  man  in  GETHSEirANE.— This  account  is  peculiar  to  Mark. 

Ver.  51.  A  certain  young  man.  Not  one  of  the  Apostles,  all 
of  whom  had  fled  (ver.  50),  but  a  disciple.  He  may  have  been  seized 
because  of  some  expression  of  sympathy,  or  simply  because  of  his 
strange  attire. — Having  a  linen  cloth.  Either  a  sheet  or  a  night- 
garment,  the  material  alone  being  definitely  mentioned. — Over  his 
naked  body.  He  had  just  risen  from  bed,  having  probably  been 
asleep  in  a  house  near  by,  possibly  on  the  '  place'  itself.  Further  all 
is  conjecture.  It  may  have  been  Mark  himself;  others  think  it  was 
the  owner  of  the  garden  ;  others  again  that  it  was  a  member  of  the 
family  where  the  passover  had  been  eaten  ;  others,  James  the  brother 
of  our  Lord  ;  others,  the  apostle  John.  The  first  theory  would  account 
for  the  insertion  of  this  incident  here,  with  the  name  suppressed.  A 
few  years  later  Mark  was  living  with  his  mother  in  Jerusalem  (Acts 
12  :  12),  and  probably  at  this  time  also.  If  it  was  any  one  well-known 
to  the  first  readers  of  the  Gospel,  it  was  no  doubt  the  Evangelist  him- 
self. The  words  '  the  young  men'  (A.  V.)  are  omitted,  according  to 
the  best  authorities. 

Ver.  52.  Naked.  Bengel  says  :  '  ^lodesty  w;is  overcome  by  fear 
in  this  great  danger.'  The  words  'from  them'  (A.  \.)  are  to  be 
omitted. 


14:53,54.]  MARK  XTV.  205 

53  And  they  led  Jesus  away  to  the  high  priest :  and 
there  come  together  with  him  all  the  chief  priests  and 

54  the  elders  and  the  scribes.     And  Peter  had  followed 
him  afar  off,  even  within,  into  the  court  of  the  high 
priest ;  and  he  was  sitting  with  the  officers,  and  warm- 
Tors.  53-65.    The  Night  Trial  before  the  Cofncil.— Parallel  passage :  Matt.  26 : 

57-08 ;  comp.  Luke  22  :  54,  55,  63-71 ;  John  18 :  12-24.  This  paragraph  gives  the 
second  trial  of  our  Lord  by  the  Jews  ;  during  which  the  denials  of  Peter  took  place. 
There  seem  to  hare  been  three  judicial  examinations  of  our  Lord.  (1.)  An  examination 
before  Annas,  who,  although  deposed,  was  considered  the  real  high-priest  by  the  Jews, 
■while  they  were  obliged  to  recognize  Caiaphaa.  This  is  mentioned  by  John  only  (John 
18 :  13,  15,  etc.),  who  followed  and  at  once  went  into  the  palace  court.  It  was  not 
formal,  no  witnesses  having  been  called,  but  rather  an  attempt  to  ensnare  our  Lord 
in  His  own  words.  (2.)  The  more  formal  night  examination  mentioned  in  this 
paragraph.  Caiaphas,  whom  Mark  never  names,  was  the  son-in-law  of  Annas, 
and  prubably  lived  in  the  same  palace  with  him  (see  below).  This  would  obviate 
the  difficulties  arising  from  the  views  of  the  Jews  and  the  authority  of  the  Eo- 
mans.  The  guard  seems  to  have  remained  in  the  same  palace  court  during  both  exam- 
inations. (3.;  In  the  morning  of  Friday  the  final  and  formal  examination  before  the  San- 
hedrin  (chap.  15  :  1 ;  Matt.  27 :  Luke  22 :  66).  Matthew  and  Mark  give  the  details  of  the 
second  examination,  Luke  of  the  third,  John  of  the  first.  Peter's  denials  occurred 
during  the  period  from  the  first  to  the  close  of  the  second  examination.  John's  ac- 
count shows  this.  The  other  Evangelists  treat  that  subject  as  a  whole,  hence  Matthew 
and  Mark  put  it  after,  and  Luke  before  the  examination.  A  threefold  examination  by 
the  secular  authorities  succeeded  on  Friday  morning.  These  repeated  trials  were  pro- 
bably caused  by  a  consciousness  that  their  proceerlings  were  morally  unwai-ranted. 

Yer.  53.  To  the  high-priest.  Matthew:  'Caiaphas  the  high- 
priest  ;'  comp.  John  18 :  24.  Josephus  says  that  he  was  origiually 
called  Joseph.  John  (11 :  51 ;  18:  13)  says  he  was  '  high-priest  that 
same  year,'  and  son-in-law  of  Annas,  who  had  also  been  high-priest 
and  was  still  called  so  (Acts  4:5).  The  office  was  hereditary  in  the 
family  of  Aaron,  and  held  for  life  ;  but  Antiochus  Epiphanes  (b.  c.  160) 
sold  it  to  the  highest  bidders,  and  the  Romans  removed  the  incumbent 
at  pleasure.  Caiaphas  was  appointed  by  a  Roman  proconsul,  his  pre- 
decessor having  been  deposed,  and  was  removed  by  a  Roman  emperor 
about  six  years  after  this  time.  Though  of  the  party  most  hostile  to 
the  Romans,  he  and  his  associates  raised  the  cry  :  '  We  have  no  king 
but  Caesar'  (John  19:  15) —Come  together 'with  him,  i.  e.,  the 
high-priest.  Mark  mentions  the  three  orders  of  the  Sanhedrin  ;  and 
the  scribes  being  peculiar  to  this  account.  The  examination  before 
Annas  would  allow  time  for  them  to  come  together. 

Ver.  54.  Peter  had  folio-wed  him  afar  off.  Not  out  of  curiosity, 
yet  like  a  mere  spectator.  Such  following  leads  to  danger,  not  to  vic- 
tory.—Even  -within.     Peculiar  to  Mark.— Into  the  court  of  the 


206  MARK  XIV.  [14:55-58. 

55  ing  himself  in  the  light  of  the  fire.     Now  the  chief 
priests  aud  the  whole  couucil   sought  witness  against 

56  Jesus  to  put  him  to  death ;  aud  found  it  not.     For 
many  bare  false  witness  against  him,  and  their  witness 

57  agreed  not  together.     And  there  stood  up  certain,  and 

58  bare  false  witness  against  him,  saying.  We  heard  him 
say,  I  will  destroy  this  ^  temple  that  is  made  with 

^  Or,  sanctuary, 

high-priest.  Not  the  *  palace,'  but  the  area  enclosed  by  the  building 
(which  may  not  have  been  a  'palace').  The  entrance  to  this  was 
through  the  '  porch  '  (ver.  68).  John  (18.:  15,  16)  tells  that  he  him- 
self, as  an  acquaintance  of  the  high  priest,  went  in,  while  Peter  stood 
without ;  the  former  procured  admission  for  the  latter.  The  first  de- 
nial occurred  about  this  time  (see  next  paragraph). — And  he  was 
sitting  with  the  officers,  not,  'servants'  (A.  V.).  Those  who  had 
been  engaged  in  the  capture  (see  ver.  43).  He  remained  there  for 
some  time,  from  about  midnight  to  cock  croAving  (three  o'clock). — And 
warming  himself  in  the  light  of  the  fire.  Lit.,  'in  the  light' 
(comp.  Luke  22  ;  55,  56).  The  open  fire  in  the  court  gave  light,  and 
Peter  was  recognized  by  the  light  of  the  fire  (ver.  67),  comp.  also  John 
18:  15,  16,  18.  The  fire  had  been  kindled  in  the  courtyard  of  the 
house  where  Annas  lived  (according  to  John),  and  Mark  and  Luke, 
who  tell  of  the  examination  before  Caiaphas,  refer  to  Peter's  warming 
himself  there.  Annas  and  Caiaphas  therefore  probably  lived  in  the 
same  house. 

Ver.  55.  The  whole  council.  The  Sanhedrin ;  .Joseph  of  Ari- 
mathea  and  Nicodemus  probably  being  absent  (Luke  23:  51),  since 
their  opposition  would  have  been  in  vain  (comp.  John  7 :  50 ;  9:  22). 
It  was  not  the  first  time  this  body  had  consulted  against  Him.  See 
John  7  :  45-53 ;  9  :  22  ;  11 :  57  ;  12  :  10.— Sought  witness.  Know- 
ing that  true  witness  could  not  be  had,  they  actually  sought  '  false 
witness'  (Matthew).  Such  a  tin  is  greatest  in  judges. — And  found 
it  not,  ^.  e.,  to  answer  their  purpose. 

Ver.  56.  For  many  bare  false  witness ;  as  was  natural ;  but 
two  witnesses  to  one  specific  point  Avere  required  (Numb.  35  :  30  ;  Deut. 
17:  6;'  19:  15).— Agreed  not  together;  '  were  not  equal.'  Not 
necessarily  implying  contradiction.  No  two  so  agreed  as  to  give  the 
evidence  necessary  for  a  legal  conviction. 

Ver.  57.  Certain.     Matthew,  more  definitely,  '  two.' 

Ver.  58.  We  ....  I.  These  words  are  emphatic. — Temple,  or, 
'•sanctuary ';  the  inner  sacred  enclosure. — Made  with  hands  .... 
made  without  hands.  Probably  our  Lord  had  used  these  expres- 
sions, since,  as  we  now  understand  them  they  express  so  plainly  the 
correct  meaning  of  the  saying  mentioned  in  John  2:  19,  etc.      An  al- 


14:  59-61.]  MARK  XIV.  207 

hands,  and  in  three  days  I  will  build  another  made 

59  without  hands.      And  not  even  so  did  their  witness 

60  agree  together.  And  the  high  priest  stood  up  in  their 
midst,  and  asked  Jesus,  saying,  Answerest  thou  no- 
thing ?  Avhat  is  it  which  these  witness  against  thee  ? 

61  But  he  held  his  peace,  and  answered  nothing.  Again 
the  high  priest  asked  him,  and  saith  unto  him,  Art 

lusion  to  Dan.  2  :  34,  is  possible.  The  witness  was  '  false,'  since  the 
saying  was  construed  into  blasphemy.  The  witnesses  were  probably 
guilty  of  wilful  misinterpretation.  Tlie  Sanhedrin  knew  what  the  true 
sense  of  the  words  was  (Matt.  27  :  63),  and  the  witnesses  were  pro- 
bably fully  aware  of  it.  Our  Lord's  zeal  in  cleansing  the  temple  (chap. 
21 :  12-13).  should  have  been  an  evidence  to  all  that  He  would  not 
speak  slightingly  of  it.  Besides,  if  they  supposed  He  meant  the  tem- 
ple in  Jerusalem,  they  heard  His  promise  of  restoring  it,  which  could 
not  imply  hostility  to  the  temple  itself.  The  words  of  our  Lord  are  a 
prophecy  of  His  death,  and  yet  of  His  ultimate  victory;  this,  in  their 
blindness  and  fanaticism  they  could  make  a  ground  for  condemnation. 

Yer.  59.  Not  even  so,  etc.  Even  in  regard  to  the  statement  just 
made,  their  evidence  varied. 

Ver.  GO.  And  the  high  priest  stood  up  in  the  midst.  With 
a  show  of  holy  horror. — Answerest  thou  nothing  ?  Silence  would 
be  a  contempt  of  important  testimony. — What  is  it  ■which  these 
witness  against  thee?  Is  it  true  or  false?  if  true,  what  is  its 
meaning?  To  make  but  one  question  of  the  high-priest's  language  does 
not  suit  the  vehemence  natural  to  the  occasion. 

Ver.  61.  But  he  held  his  peace.  Before  Annas  He  hf\d  spoken 
(John  18  :  19-23),  but  that  was  not  an  official  hearing.  Here  under 
false  witness  and  reproach  (as  before  Herod)  He  is  silent,  in  patience 
and  confidence  of  victory.  The  testimony  was  false  in  fact,  even  if 
partially  true  in  form.  An  answer  would  have  involved  an  explana- 
tion, which  His  opposers  either  kne\^  already  or  were  too  hostile  to  ac- 
cept. The  silence  does  not,  as  early  interpreters  thought,  point  to  our 
silence  before  the  judgment  seat  of  God,  had  He  not  taken  our  place 
and  been  silent  before  His  judges  ;  for  His  silence  led  to  their  greater 
judgment  and  self  condemnation.  His  claim  to  be  the  Messiah  was  the 
ground  of  their  hostility  and  also  the  only  ground  on  which  they  could 
demand  His  death.  His  silence  implied  this,  and  served  to  bring  the 
wliole  matter  to  an  issue. — The  high-priest  asked  him.  Putting 
Him  on  oath,  according  to  Matt.  26:  63.  Our  Lord's  silence  compels 
the  abandonment  of  the  subterfuge.  Yet  the  deceitfulness  remained. 
They  would  not  believe  Him,  as  He  afterwards  told  them  (Luke  22  : 
67).  They  merely  offered  the  alternative  of  a  conviction  as  a  blas- 
phemer or  an  impostor. — The  Son  of  the  Blessed,  i.  e.,  of  God, 
since  the  Ptabbis  used  a  word  of  this  meaning  as  the  ordinary  name  for 


208  MAKE  XIV.  [14:  62^64. 

62  thou  the  Christ,  the  Son  of  the  Blessed  ?  And  Jesus 
said,  I  am  :  and  ye  shall  see  the  Son  of  man  sitting  at 
the  right  hand  of  power,  and  coming  with  the  clouds 

63  of  heaven.      And  the  high  priest  rent  his  clothes,  and 

64  saith,  What  further  need  have  we  of  witnesses  ?  Ye 
have  heard  the  blasphemy :  what  think  ye  ?  And  they 

God.  It  occurs  only  here  in  the  New  Testament.  The  action  of  the 
high-priest  indicates  that  this  implied  a  distinct  question  :  Do  you 
claim,  in  claiming  to  be  the  Messiah  (Hhe  Christ '),  to  be  also  '  the  Son 
of  God.'  Caiaphas  probably  used  it  in  a  sense  similar  to  that  we  now 
attach  to  it.  '  He  and  the  Sanhedrin  wittingly  attached  to  it  the  pecu- 
liar meaning  which,  on  previous  occasions,  had  been  such  an  otience 
to  them  (.John  6:  18;  10:  33)  ;  and  Jesus,  fully  undei'standing  their 
object,  gave  a  most  emphatic  affirmation  to  their  inquiry.  Of  all  the 
testimonies  in  favor  of  the  divinity  of  Christ,  this  is  the  most  clear  and 
definite '    ( Gerlach ) , 

Ver.  62.  I  am.  (Matthew:  'thou  hast  said').  Any  allusion  to 
the  significant  name  of  God  :  '  I  Am  '  (Ex.  3  :  14),  is  very  improbable. 
To  be  silent  would  be  construed  as  an  admission  that  He  was  not  the 
Messiah. — And  ye  shall  see.  Mark  omits  the  phrase  :  *  from  hence- 
forth.'—The  Son  of  man  sitting  ;  as  they  now  sat  to  judge  Him, 
with  a  reference  to  the  quiet  confidence  of  His  future  position  in  glory. 
— At  the  right  h^nd,  i.  e.,  the  place  of  honor. — Of  power,  i.  e., 
of  Gol,  who  is  Almighty.  This  expression  is  used  in  contrast  with  His 
present  weakness.  The  whole  alludes  to  Ps.  110:  1,  which  He  had 
quoted  to  them  in  the  last  encounter  (chap.  12:  36). — And  coming 
■with  the  clouds  of  heaven.  'The  sign  from  heave  a'  they  had 
demanded  (chap.  8  :  11).  This  refers  to  Christ's  final  appearing,  but 
may  include  His  coming  to  judgment  on  the  Jewish  people,  at  the  de- 
struction of  Jerusalem. 

Ver.  63.  And  the  high-priest  rent  his  clothes,  his  upper- 
garment,  not  the  high-priestly  robe,  which  was  worn  only  in  the  tem- 
ple. Rending  the  clothes  was  a  sign  of  mourning  or  of  indignation 
(Acts  14:  14),  but  in  the  former  sense  was  forbidden  to  the  high-priest 
(Lev.  10:  6  ;  21  :  10).  Instances  of  the  high-priests  using  this  sign  of 
indignation  occur  in  the  first  Book  of  the  Maccabees  and  in  Josephus. 
The  Jews  found  in  2  Kings  18  :  37,  a  precedent  for  rending  the  clothes  on 
occasions  of  real  or  supposed  blasphemy.  Such  an  action,  at  first  natural, 
became  a  matter  of  special  regulation,  hence  more  theatrical  than  real. — 
"What  further  need,  etc.  They  had  difficulty  in  getting  witnesses. 
The  true  Witness  answered ;  they  refused  to  believe,  but  found  His 
confession  sufficient  for  their  purpose. 

Ver.  64.  Ye  have  heard  the  blasphemy.  This  language  implies : 
(1.)  That  our  Lord,  when  solemnly  adjured,  had  claimed  to  be  Divine, 
else  it  could  not  be  called  blasphemy ;   (2.)  That  the  high-priest,  while 


14:  65.]  MARK  XIY.  209 

65  all  condemned  him  to  be  ^  worthy  of  death.  And 
some  began  to  spit  on  him,  and  to  cover  his  face,  and 
buffet  him,  and  to  say  unto  him,  Prophesy  :  and  the 
officers  received  him  with  -  blows  of  their  hands. 

1  Gr.  liable  to.  2  Or,  strokes  of  rods. 

compelling  Him  to  be  a  witness  in  His  own  case,  at  once  declared  His 
testimony  to  be  fal^e,  else  it  could  not  be  called  blasphemy.  Every 
one  who  hears  of  Jesus  now  must  accept  either  His  testimony  respect- 
ing Himself  or  the  verdict  of  the  high-priest. — "What  think  ye  ? 
A  formal  putting  of  the  question  to  vote.  The  high-priest  assumes 
that  they  all  agree  with  him,  the  verdict  being  pronounced  in  hot 
haste. — And  they  all  condemned  him.  Peculiar  to  Mark. — To 
be  worthy  of  (Greek,  'liable  to,'  oVjnoxious  to  the  punishment  of) 
death.  This  formal  condemnation  was,  as  they  imagined,  according 
to  the  law  (Lev.  24:  16;  comp.  Deut.  18:  20).  The  Sanhedrin  was 
forbidden  to  investigate  any  capital  crime  during  the  night,  and  ac- 
cording to  the  Roman  law  a  sentence  pronounced  before  dawn  was  not 
valid.  This  test  vote,  however,  they  considered  as  settling  the  ques- 
tion;  hence  the  ill-treatment  which  followed  (ver.  65 1.  They  were 
scrupulous  in  holding  another  meeting  in  day-light,  and  there  passing 
the  final  sentence  (chap.  15:  1 ;  Luke  22:  7).  Yet  even  this  was  ille- 
gal, for  a  sentence  of  death  could  not  be  pronounced  on  the  day  of  the 
investigation.  All  the  examinations  took  place  within  one  Jewish 
day,  beginning  in  the  evening. 

Ver.  65.  And  some  began  to  spit  on  him.  Others  than  the 
♦officers,'  spoken  of  below.  The  context  (ver.  04 1  points  to  members 
of  the  Sanhedrin  as  engaged  in  this  cruelty  (comp.  Acts  7  :  54.  57  ; 
22 :  2).  At  all  events  they  permitted  it.  It  was  an  expression  of  the 
greatest  contempt.  Our  Lord  was  treated  as  one  excommunicated, 
though  the  final  sentence  had  not  been  passed. — And  to  cover  his 
face,  and  to  buffet  him,  etc.  His  face  was  covered,  and  after 
each  blow,  He  was  asked  who  gave  it.  The  lower  officials  probably 
continued  this  scoffing  amusement  for  some  time.  The  Roman  soldiers 
were  apt  in  the  same  kind  of  mockery  (chap.  15:  16-19).  First,  con- 
demned as  a  blasphemer.  He  Avas  treated  as  an  outlaw.  Luke  (22: 
65)  adds:  'Many  other  tiling?  spake  they  against  Him,  reviling 
Him.'— The  ofiBcers.  Probably  those  who*  had  been  by  the  fire 
(ver.  54):  comp.  .John  18:  22.— Received  him  with  blows  of 
their  hands.  The  correct  reading  is  thus  rendered,  describing  the 
conduct  of  the  officers  when  they  received  Jesus  again  as  their  prisoner. 
The  marginal  reading  is,  however,  a  probable  one ;  possibly  He  was 
maltreated  in  both  ways.  This  abuse  seems  to  have  taken  jjlace,  in 
part,  when  Jesus  was  led  into  the  court  to  be  kept  there  until  the 
niorning.  The  officers  were  probably  those  warming  themselves  by 
the  fire,  and  just  then  Peter  denied  Him  for  the  third  time,  so  that 
14 


210  MARK  XIV.  [14:  GO. 

66      And  as  Peter  was  beneath  in  the  court,  there  cometh 

our  Lord  turned  and  ]ooked  on  him  (Luke  22  :  61).  It  should  be  re- 
membered that  there  is  a  mocking  of  our  Lord,  which  cannot  stiike 
His  human  body,  though  directed  against  His  Person,  His  office,  His 
mystical  body. 

Vers.  66-72.  Peteb's  Denial. — Parallel  passages:  Matt.  26:  69-75;  Luke  22: 
55-62 ;  John  18 :  16-18,  25-27.  The  account  of  John  shows  that  these  denials  of  Peter 
occurred  during  the  period  from  the  examination  before  Annas  to  the  close  of  that 
before  Caiaphas.  All  four  Evangelists  narrate  the  main  facts.  Their  candid  state- 
ments respecting  what  might  seem  derogatory  to  the  good  name  of  one  of  the  chief 
Apostles  is  a  guarantee  of  honesty  and  presumptive  evidence  of  truthfulness.  (Mark, 
•who  probably  wrote  under  Peter's  own  direction,  is  very  full.)  They  agree  in  this  namely, 
that  Peter  was  recognized  on  three  occasiom  during  the  night ;  that  he  was  on  all  three  a 
denier  of  his  Lord ;  but  they  differ  in  details.  They  mention  different  recognizers,  es- 
pecially in  the  second  and  third  case,  they  record  different  replies  and  different  circum- 
stances. It  follows  that  not  one  of  the  four  consulted  the  narrative  of  the  others,  or 
derived  his  account  from  the  same  immediate  source.  Having  four  independent,  com- 
petent witnesses,  even  if  at  our  distance  we  cannot  arrange  all  the  details,  the  varia- 
tions ought  not  to  shake  our  faith  in  the  entire  accuracy  of  each  and  all  the  narratives. 
The  theory  of  evidence  that  is  most  satisfactory  accepts  three  occasions  of  denial, 
without  counting  each  answer  as  a  separate  denial ;  the  more  numerous  recognitions 
may  have  been  nearly  simultaneous,  and  the  answers  belonging  to  each  occasion,  given 
in  well-nigh  immediate  succession.  Peter  was  in  an  excited  crowd  at  night,  for  proba- 
bly two  hours  or  more.  Three  single  questions  and  three  single  answers  would  scarcely 
comprise  all  that  occurred,  but  rather  three  episodes  of  suspicion  and  denial.  The 
variations  therefore  go  to  prove  not  only  the  independence,  but  also  the  truthfulness  of 
the  narratives.  Forgers  would  have  made  their  accounts  agree ;  writers  of  legends 
would  have  shown  a  common  source  ;  but  these  differences  prove  that  the  occurrences 
took  place  and  were  reported  by  credible  independent  witnesses.  Moreover,  everj' 
point  of  the  narrative  accords  not  only  \vith  Christian  experience,  but  with  the  cha- 
racter of  Peter  as  sketched  in  the  Xew  Testament,  and  with  our  Lord's  predictions  and 
warnings  to  him.  This  internal  evidence  of  truthfulness  indicates  that  the  variations 
in  the  accounts  are  evidences  of  independence,  and  not  real  discrepancies. 

Vers.  66-68.  First  Denial.  Ver.  66.  And  as  Peter  was  be- 
neath. Below  the  hall  where  the  trial  took  place  (comp.  ver.  54). 
If  this  room  were  open  towards  the  court,  as  was  sometimes  the  case, 
then  Peter  could  see  something  of  the  trial.  John  tells  (18:  15,  16) 
how  he  gained  admission.  But  warming  one's  self  with  Christ's 
enemies  has  its  dangers. — One  of  the  maids.  The  same  one  men- 
tioned by  Matthew  and  Luke ;  possibly,  but  not  necessarily  the 
porteress  referred  to  by  John.  The  last  Evangelist  connects  with  this 
denial  Peter's  standing  by  the  fire  in  the  court,  expressly  mentioned 
by  Mark  and  Luke.  But  two  maid-servants  may  have  made  a  similar 
charge  on  this  occasion. 


14:67-69.]  MARK  XI \^.  211 

67  one  of  the  raaids  of  the  high  priest ;  and  seeing  Peter 
warming   himself,   she    looked   upon  him,  and    saith, 

68  Thou  also  wast  with  the  Xazarene,  even  Jesus.  But 
he  denied,  saying,  I  hieither  know,  nor  understand 
what  thou  say  est :  and  he  went  out  into  the  ^  porch; 

69  ^and  the  cock  crew.  And  the  maid  saw  him,  and  be- 
gan again  to  say  to  them  that  stood  by.  This  is  one  of 

IQr,  I  neither  hioiB,  nor  under stawl :  thou,  what  sayestthouf        ^  Gil.  forecourt. 
3  Many  ancient  authorities  omit  and  the  cock  crew. 

Ver.  67.  Thou  also  w^ast  with  the  Nazarene,  even  Jesus. 
*  Nazarene,'  used  in  contempt.  The  language  is  that  of  contemptuous 
banter,  or  light  ridicule,  not  with  a  view  to  serious  accusation.  The 
maid  may  have  followed  him  into  the  court,  repeating  the  banter, 
which  he  repelled  in  the  diiferent  words  recorded  by  the  diiferent 
Evangelists. 

Ver.  68.  But  he  denied.  Matthew:  'before  them  all.'— I 
neither  know,  etc.  The  marginal  rendering  is  even  more  graphic. 
On  this  first  occasion  he  denies,  not  only  his  discipleship  and  know- 
ledge of  .Jesus  (Luke and  .John),  but  even  that  he  understood  what 
she  couU  mean  (Matthew  and  Mark) ;  possibly  to  two  different  maids. 
He  practised  evasion,  which  leads  to  direct  lying,  often  to  perjury. 
Christ's  cause  is  not  helped,  nor  His  people  defended,  by  crafty  policy. 
Peter  drew  his  sword  in  the  presence  of  an  armed  band,  but  lied  to  a 
bantering  maid-servant.  In  the  Bible  accounts  of  the  fall  of  good 
men,  women  have  usually  been  the  occasion,  though  not  the  cause,  of 
the  crime. — Into  the  porch,  or,  'forecourt,'  a  diiferent  word  from 
that  used  by  Matthew,  but  referring  to  the  same  place.  In  his  em- 
barrassing position,  he  left  the  fire,  going  out  to  the  arched  gateway 
leading  from  the  court  to  the  street:  probably  no  further. — And  the 
cock  crew.  The  first  or  midnight  crow.  As  Peter  himself  proba- 
bly informed  Mark  of  this,  it  was  not  the  cock-crow  that  brought  him 
to  repentance ;  nor  does  he  conceal  his  forgetfulness  of  the  signal. 
The  omission  of  this  clause  in  some  authorities  was  probably  due  to  a 
confusion  of  the  two  cock  crowings. 

Ver.  69.  Second  Denial. — And  the  maid  saw  him,  etc.  This 
second  recognition  seems  to  have  been  a  general  one,  beginning  by  the 
fire  (.John,  who  probably  stood  there,  and  tells  what  he  himself  wit- 
nessed), recurring  in  the  porch,  where  this  maid  attacked  him  (Mat- 
thew, Mark).  If  the  maid  mentioned  in  ver.  69  was  not  the  porteress, 
then  it  is  possible  she  takes  up  her  banter  again.  Luke  tells  of  a  man 
recognizing  him  ;  probably  a  servant  standing  in  the  porch,  one  of 
those  to  whom  the  maid  spoke.  At  such  a  time  such  a  charge  would 
awaken  further  remark. 


212  MARK  XIV.  [14:  70-72. 

70  them.  But  he  again  denied  it.  And  after  a  little 
while  again  they  that  stood  by  said  to  Peter,  Of  a 
truth  thou  art  one  of  them ;  for  thou  art  a  Galilsean. 

71  But  he  began  to  curse,  and  to  swear,  I  know  not  this 

72  man  of  Avhom  ye  speak.  And  straightway  the  second 
time  the  cock  crew.  And  Peter  called  to  mind  the 
word,  how  that  Jesus  had  said  unto  him,  Before  the 
cock  crow  twice,  thou  shalt  deny  me  thrice.  ^And 
when  he  thought  thereon,  he  Avept. 

1  Or,  And  he  began  to  iceep, 

Ver.  70.  But  he  again  denied  it.  Matthew:  'with  an  oath,' 
uttered  to  this  maid.  From  evasion  to  perjury,  one  sin  leading  to 
another. 

Vers.  70-72.     Third  Denial. 

Ver.  70.  And  after  a  little  while.  About  an  hour  elapsed 
(Luke  22 :  59). — Again.  Notice  the  correct  position.  Peter  proba- 
bly remained  in  the  porch,  as  a  less  conspicuous  place. — They  that 
stood  by.  A  very  general  recognition  by  those  in  the  porch.  The 
second  denial  had  allayed  the  indignation ;  but  the  examination  was 
about  concluded,  and  there  was  more  stir  and  excitement.  The  first 
man  who  recognized  him,  was  probably  the  one  mentioned  by  Luke; 
then  the  bystanders  joined  in  :  Of  a  truth  thou  art  one  of  them ; 
for  thou  art  a  Gaiilaean.  This  was  the  proof;  or,  if  we  accept  the 
more  literal  rendering:  '  for  thou  art  also  a  Galilean,'  this  is  an  added 
reason.  They  recognized  him,  and  his  being  a  Galilean  confirmed 
them.  The  last  clause  (A.  V.):  'and  thy  speech  agreeth  thereto,'  was 
probably  inserted  from  Matthew ;  it  is  omitted  by  the  best  authori- 
ties. 

Ver.  71.  But  he  began  to  curse,  or,  -to  call  down  curses  on  him- 
self,' if  what  he  said  was  not  true. — And  to  swear;  to  call  God  to 
witness  that  it  was  true.  Probably  at  this  time  he  was  recognized  by 
the  kinsmen  of  Malchus  (John  18:  26),  who  had  been  in  the  garden 
of  Gethsemane,  and  doubtless  in  the  audience  room,  until  our  Lord 
was  brought  out  after  the  examination,  or  he  would  have  seen  Peter 
before. 

Ver.  72.  And  straightway  the  second  time  the  cock  crew. 
This  was  at  the  second  crowing,  about  three  o'clock  in  the  morning. 
Just  then  (according  to  Luke  22  :  61),  our  Lord  'turned  and  looked  on 
Peter.'  We  infer  that  this  occurred  as  He  was  led  out  after  the  ex- 
amination. Peter  was  in  the  porch,  not  the  court.  This  view  accounts 
for  the  fact  of  so  many  having  recognized  Peter  there,  and  agrees  with 
the  requirements  of  time. — And  Peter  called  to  mind,  etc.  His 
memory  was  helped  by  our  Lord's  look  of  reproachful  love. — The 
word.     Mark  repeats  the  saying  of  our  Lord  with  the  same  accuracy 


15:  1.]  MARK  XV.  213 

15:  1  And  straightway  in  the  morning  the  chief  priests 
with  the  elders  and  scribes,  and  the  whole  council, 
held  a  consultation,  and  bound  Jesus,  and  carried  him 

as  in  ver.  30. — And  when  he  thought  thereon,  he  wept  Con- 
tinued weeping  is  implied.  The  word  translated  '  thought  thereon  ' 
means  literally,  '  casting  on  ;'  then  easting  it  over,  reflecting  on  it. 
The  calling  to  mind  was  the  momentary  act  of  remembrance  occasioned 
by  the  crowing  of  the  cock,  this  the  serious  and  continued  reflection 
on  the  sin.  Other  interpretations  are  given  :  '  rushing  forth,'  i.  e.,  he 
threw  himself  out  of  the  place;  'beginning,'  (so  marg.  Rev.  Ver.), 
'  continuing,'  '  covering  his  head,'  etc.  The  most  fanciful  view  is  : 
'casting  (his  eyes)  on'  (Him),  i.  e.,  looking  at  the  Saviour  as  He 
passed. 

What  befell  Peter  may  befall  any  Christian  who  relies  on  his  own 
strength,  especially  after  self-exaltation  (vers.  29-31),  lack  of  watch- 
fulness and  prayer  (vers.  37-40),  and  presumptuous  rushing  into 
danger  (vers.  47-54).  The  account  of  Peter's  repentance  also  finds  its 
confirmation  in  the  Christian  heart.  It  was  occasioned  in  part  by  a  natu- 
ral cause  (the  crowing  of  a  cock),  yet  even  that  was  a  direct  sign  from 
the  Lord  :  by  a  look  of  compassion  and  love  ;  by  a  remembrance  of  the 
Lord's  words,  recalling  his  past  sin  of  pride  quite  as  much  as  his  pre- 
sent denial.  All  were  from  Christ,  and  hence  the  penitence  was  genu- 
ine. It  was  sudden  as  his  sin  had  been ;  it  was  gecret,  sincere,  and 
lasting.  *  A  small  matter  (a  mean  servant)  makes  us  fall  when  God 
does  not  support  us  ;  a  small  matter  (the  crowing  of  a  cock)  raises  us 
again,  when  His  grace  makes  use  of  it '  (Quesnel). 

Chap.  XV :  1-5.  Gfr  Lord  Delivered  to  Pilate.— Parallel  passages :  Matt.  27 :  11- 
14 ;  Luke  22 :  66 ;  23 :  1-3 ;  John  18 :  28-38.  This  account  is  closely  related  to  that  of 
Matthew;  but  the  remorse  and  suicide  of  Judas  are  omitted.  The  morning  meeting 
of  the  Sanhediin  is  mentioned  more  particularly  by  Luke  (22:  66-71).  They  must 
apply  to  the  Roman  governor  to  have  their  formal  sentence  against  Jesus  executed. 
Leading  Him  to  the  governor,  they  first  attempted  to  obtain  Pilate's  consent  to  the 
death  of  Jesus,  without  formal  accusation  (John  18 :  28-32).  Failing  in  this,  they  make 
the  political  charge  (Luke  22 :  2).  Then  comes  the  question  of  Pilate  (ver.  2).  Our 
Lord  acknowledges  His  Messiahship,  but  first  inquires  in  what  sense  Pilate  puts  the 
question  fJohn  18:  31  j.  Before  His  Jewish  accusers  He  was  silent  (vers.  3-5).  Pilate 
finds  no  fault  in  Him,  but  hearing  He  is  a  Galilean,  sends  Him  to  Herod  (Luke  23 : 
4-12).    This  occurred  immediately  after  what  is  narrated  in  this  paragraph. 

Ver.  1.  And  straightway  in  the  morning.  Luke:  '  as  soon 
as  it  was  day;'  comp.  .John  18:  28.  Probably  about  sunrise,  since 
the  twilidit  is  short  in  that  latitude  — The  chief  priests  .  .  .  and 
the  whole  council.  This  detailed  statement  (comp.  Luke  22:  6ti) 
shows  that  this  was  a  formal  meeting  of  the  Sanhedrin,  evidently  a 
second  one.    The  mocking  spoken  of  in  chap.  14 :  65,  must  have  inter- 


214  MARK  XV.  [15:  2,  3. 

2  away,  and  delivered  him  up  to  Pilate.     And  Pilate 
asked  him,  Art  thou  the  king  of  the  Jews  ?     And  he 

3  answering   saith    unto    him,  Thou  say  est.     And    the 

vened.  Luke  (22:  66)  indicates  that  this  meeting  was  held  in  the 
council-chamber  within  the  temple  area,  wliere  alone,  according  to  the 
Talmud,  sentence  of  death  could  be  pronounced  ;  also  that  a  formal 
procession  conducted  Him  thither.  It  is  characteristic  of  Pharisaism 
to  be  most  formal  when  most  unjust. — Held  a  consultation,  etc. 
Their  plan  appears  to  have  been:  1.  To  ask  Pilate's  consent,  without 
inquiry,  to  their  sentence  of  death  (John  18:  80).  2.  If  necessary, 
to  make  the  vague  charge  that  .Jesus  claimed  to  be  King  of  the  Jews 
(comp.  ver.  2).  This  was  the  ground  on  which  they  forced  Pilate  to 
consent.  3.  Another  charge  mentioned  by  John  (19:  7),  that  He 
claimed  to  be  the  Son  of  God,  may  have  been  determined  on,  in  case 
He  denied  the  political  character  of  His  Messiahship.  But  it  had  no 
effect,  and  the  other  accusation  was  resumed. — And  bound  Jesus. 
The  bonds  put  on  Him  in  the  garden  seem  to  have  been  removed  some 
time  during  the  night. — And  carried  him  away.  Probably  in  a 
solemn  procession,  with  a  view  of  influencing  both  the  people  and  the 
governor. — Delivered  him  up.  The  same  word  often  translated 
'betrayed.'— rPilate.  The  office  held  by  Pilate  was  that  of  Roman 
'  procurator,'  whose  chief  business  it  was  to  collect  the  revenues,  and 
in  certain  cases  to  administer  justice.  Palestine  had  been  thus  gov- 
erned since  the  banishment  of  Archelaus  (A.  D.  6),  and  Pilate  was  the 
sixth  procurator,  holding  the  office  for  ten  years  under  the  Emperor 
Tiberius  (probably  from  A.  D.  27-36).  The  usual  residence  of  the 
procurator  Avas  in  Ctesarea  (Acts  23:  33  ;  25 :  1,  4,  6,  13) ;  but  during 
the  great  festivals  he  was  generally  at  Jerusalem,  to  preserve  order 
and  to  uphold  the  supremacy  of  the  Roman  power,  perhaps  also  to 
administer  justice.  Pilate  had  an  unyielding  and  severe  disposition 
(comp.  Luke  13:  1),  and  his  conduct  led  to  repeated  revolts  among 
the  Jews,  which  he  suppressed  by  bloody  measures.  He  was  therefore 
hated  and  at  last  removed  in  consequence  of  the  accusations  made 
against  his  administration  by  the  Jews.  He  died  by  his  own  hand. 
There  are  many  legends  about  him,  invented  by  both  the  early  Chris- 
tians and  their  opponents. 

Ver.  2.  And  Pilate  asked  him.  In  '  the  judgment  hall'  (John 
18:  28),  which  the  Sanhedrin  did  not  enter  for  the  feir  of  defilement. 
— Art  thou  the  king  of  the  Jews  ?  They  had  condemned  Him 
for  '  blasphemy ;'  but  they  bring  a  political  accusation  now,  since 
Pilate  would  probably  not  take  notice  of  the  religious  one  (see  John 
18:  31). — Thou  sayest,  i.  e.,  'yes.'  He  first  inquires  in  what  sense 
Pilate  puts  the  question,  and  then  explains  the  nature  of  His  kingdom 
(John  18:  34-37).  This  is  implied  here.  Had  Pilate  understood  it 
in  the  political  sense,  he  would  not  have  been  so  anxious  to  release 
Him. 


15 :  4-7.]  MARK  XV.  215 

4  chief  priests  accused  him  of  many  things.  And  Pilate 
again  asked  him,   saying,   Answerest  thou  nothing? 

5  behold  how  many  things  they  accuse  thee  of.  But 
Jesus  no  more  answered  anything;  insomuch  that 
Pilate  marvelled. 

6  Now  at  ^the  feast  he  used  to  release  unto  them  one 

7  prisoner,  whom  they  asked  of  him.     And  there  was 

1  Or,  a  feast. 

Ver.  4.  Behold  how  many  things!  Comp.  Luke  23 :  5,  as  a 
specimen  of  the  testimony,  or  accusations,  they  brought.  The  main 
charge  was  true  in  form,  but  false  in  foct :  His  claim  to  be  a  king  was 
not  a  political  offence.  So  as  to  the  evidence :  He  had  stirred  up  the 
people,  etc..  but  not  to  mutiny  or  for  political  purposes.  Honest  ad- 
vocates at  the  bar  should  avoid  the  tricks  of  these  murderers  of  Christ. 
— Accuse  thee  of.  The  same  word  as  in  ver.  3,  according  to  the 
best  authorities. 

Ver.  5.  But  Jesus  no  more  answered  anything.  An  answer 
would  not  have  convinced  them,  nor  furthered  Pilate's  wish  to  release 
Him. — Pilate  marvelled.  The  silence  of  our  Lord  continued  until 
just  before  the  final  decision  (see  .John  19:  10,  11).  Those  accused 
are  not  often  silent,  and  Pilate  had  probably  found  the  Jews  tried  at 
his  bar  especially  vehement. 

Vers.  &-15.  Pilate  akd  the  MutTiTrDE;  Barabbas  released,  Jesus  delivered 
TO  Death. — Parallel  passages:  Matt.  27:  15-2G;  Luke  2L>  :  16-25,  John  18  :  39  f 
19 :  16.  Mark's  account  is  much  briefer  than  the  other  three.  On  the  return 
from  Herod,  Pilate  offers  them  the  choice  between  Jesus  and  Barabbas,  seeking 
to  release  Jesus  (Luke  23  :  13-17) ;  but  the  multitude,  under  the  influence  of 
the  priests,  ask  that  Barabbas  be  released  (ver.  11).  Luke  records  three  successive 
efforts  of  Pilate  to  release  our  Lord ;  Matthew  three  answers  of  the  people.  Mark  indi- 
cates these  three  attempts  in  vers.  9,  12,  14.  The  second  and  third  occurred  after  the 
message  from  Pilate's  wife  (Matt.  27  :  19\  Yet,  by  having  put  Christ  on  a  level  with 
Barabbas,  he  had  already  committed  himself,  and  gave  way  to  avoid  a  tumult.  Mat- 
thew alone  mentions  the  significant  hand-washing  and  the  awful  response  of  the  mul- 
titude. Pilate  may  have  hoped  that  the  scourging,  which  was  inflicted  after  these 
fruitless  attempts  to  release  Jesus,  would  satisfy  the  Jews ;  for,  after  the  crown  of 
thorns  had  been  put  upon  Christ,  Pilate  exhibited  Him  to  the  multitude  (John  19  :  1-4, 
'  Ecce  homo ' ). 

Ver.  6.  Now  at  the  feast,  or,  'a  feast.'  Annually  at  the  pass- 
over. — Used  to  release,  etc.  Expressly  mentioned  by  three  Evan- 
gelists. When  the  custom  arose  is  unknown,  but  it  was  undoubtedly 
designed  to  soften  the  Roman  yoke.  A  turbulent  people  always  sym- 
pathizes with  criminals  condemned  by  hated  rulers.  That  they  could 
choose  the  prisoner  was  a  prominent  feature. 

Ver.  7.     Barabbas,  '  Bar-abbas,'  i.  e.,  '  the  son  of  his  father; '  al- 


216  MARK  XV.  [15 :  8-11. 

one  called  Barabbas,"  lying  bound  with  them  that  had 
made  insurrection,  men  who  in  the  insurrection  had 

8  committed  murder.     And  the  multitude  went  up  and 
began  to  ask  him  to  do  as  he  was  wont  to  do  unto  them. 

9  And  Pilate  answered  them,  saying,  Will  ye  that  I  re- 

10  lease  unto  you  the  King  of  the  Jews  ?     For  he  per- 
ceived that  for  envy  the  chief  priests  had  delivered 

11  him  up.     But  the  chief  priests  stirred  up  the  multi- 

though  other  meanings  liave  been  discovered  in  it.  Some  minor  au- 
thorities call  him  'Jesus  Barabbas,'  and  many  think  he  was  a  false 
Messiah  ;  but  this  is  a  mere  conjecture. — With  them  that  had 
made  insurrection,  etc.  Peculiar  to  Mark.  Barabbas,  doubtless 
the  leader,  was  one  of  these  insurgents  and  murderers.  John  calls 
him  '  a  robber.'  Probably  one  of  the  Zealots,  of  whom  Josephus  speaks. 
His  crime  was  really  political. 

Ver.  8.  And  the  multitude  went  up  (so  the  best  authorities), 
i.  e.,  before  the  residence  of  Pilate,  and  began  to  ask.  This  pic- 
ture of  the  mob  in  Jerusalem  is  true  to  the  life.  As  the  day  wore  on, 
the  crowd  collected,  partly  to  see  the  trial,  partly  to  call  for  the  usual 
release  of  a  prisoner,  partly  to  be  in  a  crowd,  as  is  always  the  case  on 
festival  occasions.  Pilate  proposed  to  the  rulers  the  choice  between 
Jesus  and  Barabbas  (Matthew,  Luke),  but  the  mob  had  probably  al- 
ready desired  the  latter  as  a  political  prisoner. 

Ver.  9.  And  Pilate  answered  them.  His  policy  was  crooked. 
He  ought  to  have  released  Jesus,  but  he  would  avoid  opposing  the 
council.  He  chose  this  expedient,  probably  w:-th  the  idea  that  the 
popularity  of  Jesus  would  lead  the  multitude  to  call  for  His  release. 
But  he  was  outwitted,  or  at  least  mistaken.  To  put  Jesus,  as  yet  un- 
condemned,  on  a  level  with  Barabbas,  was  a  crime ;  a  cowardly  shirk- 
ing of  responsibility,  and  a  blunder  ;  for  this  proposal  placed  Pilate  in 
the  power  of  the  Sanhedrin.  Pilate  was  not  '  weak  and  irresolute,'  but 
baffled  in  his  purpose  by  superior  cunning.  Yet  his  purpose,  like  his 
character,  was  lacking  in  moral  earnestness  ;  the  grand  defect  of  the 
heathen  world  at  that  time.  Comp.  his  question,  '  What  is  truth  ? ' 
(John  18  :  38),  and  his  mocking  tone  throughout;  indicated  even  here 
by  his  applying  the  phrase,  the  King  of  the  Jews,  to  the  prisoner 
he  would  release. 

Ver.  10.  For  envy  ;  of  His  popularity.  This  implies  that  Pilate 
had  already  known  something  of  Jesus  ;  but  it  shows  his  injustice,  in 
not  protecting  Him  as  innocent.  Still  Pilate,  while  not  wishing  to 
directly  oppose  the  rulers,  really  desired  to  thwart  them. 

Ver.  11.  The  chief  priests  stirred  up  the  multitude.  Pro- 
bably while  Pilate  was  receiving  the  message  from  his  wife.  The 
leaders  would  say  :  '  Jesus  had  been  condemned  by  the  orthodox  court. 


15 :  12-15.]         '  MARK  XV.  217 

tude,  that   he    should   rather   release    Barabbas  unto 

12  them.  And  Pilate  again  answered  and  said  unto 
them,  What  then  shall  I  do  unto  him  Avhom  ye  call 

13  the  King  of   the  Jews  ?     And  they  cried  out  again, 

14  Crucify  him.  And  Pilate  said  unto  them,  Why, 
what  evil  hath  he  done  ?     But  they  cried  out  exceed- 

15  ingly,  Crucify  him.  And  Pilate,  wishing  to  content 
the  multitude,  released  unto  them  Barabbas,  and  de- 
livered Jesus,  when  he  had  scourged  him,  to  be  cru- 
cified. 

Barabbas  was,  on  the  contrary  a  champion  of  freedom  ;  that  Pilate 
wished  to  overthrow  their  rigiit  of  choice,  their  civil  rights,  their 
spiritual  authority,  to  persecute  the  friend  of  the  people,'  etc.  The 
fact  that  Jesus  was  a  Galilean  may  also  have  been  used  against  Him. — 
Rather  release  Barabbas.  Pilate's  cunning  recoiled  on  himself. 
From  this  point  he  was  committed  against  Jesus.  When  questions  of 
justice  are  entrusted  to  a  mob,  the  innocent  usually  suflFer. 

Ver.  12.  "What  then  shall  I  do  unto  him  whom  ye  call, 
etc.  An  effort  to  escape  the  consequences  of  his  previous  false  step  by 
appealing  to  the  people,  perhaps  also  an  expression  of  surprise,  mixed 
with  contempt. 

Ver.  13.  Again.  They  cried  out  a  second  time,  but  the  cry  was 
not  the  same. — Crucify  him.  Pilate  did  not  expect  this.  Their  own 
law  would  have  punished  .Jesus  by  stoning..  But  Pilate  had  placed 
Jesus  on  a  level  with  Barabbas  and  they  ask  the  punishment  due  to 
him.  They  put  the  Innocent  One  in  the  place  of  the  guilty.  Thus 
the  details  of  prophecy  in  regard  to  the  manner  of  Christ's  death  were 
to  be  fulfilled.  Contrast  this  demand  with  the  'Hosannas'  of  the 
previous  Sunday.  Popular  movements  which  do  not  rest  on  moral 
convictions  are  as  shifting  as  the  sand.  The  '  voice  of  the  people,' 
when  misguided,  may  be  the  voice  of  Satan ;  yet  God  overrules  even 
this  for  good. 

Ver.  14.  What  evil  hath  he  done  ?  Pilate  repeated  this  ques- 
tion three  times",  joining  with  it  the  proposal  to  chastise  Him  and  let 
Him  go  (Luke  23  :  22).  The  only  answer  is  a  more  excited  demand  : 
they  cried  out  exceedingly.  The  mob  was  now  in  a  dangerous 
mood  (comp.  Matthew  27  :  24).  The  persistence  of  Pilate  shows  his 
real  desire  to  release  Jesus. 

Ver.  15.  Wishing  to  content  the  multitude.  The  word 
'wishing'  points  to  a  decision,  a  determination,  neither  a  hearty 
desire,  nor  a  mere  permission.  In  Matt.  1:19  the  same  word  is  trans- 
lated '  was  minded.'  The  multitude  felt  that  Pilate,  by  his  previous 
proposal,  was  committed  to  a  decision  against  Jesus.  Hence  a  gover- 
nor, representing  the  proud  Roman  power,  the  nation  of  legal  enact- 


218  MARK  XV.  *  [15 :  16. 

16      And  the  soldiers  led  him  away  within  the  court, 

ments,  was  forced  to  parley  with  a  mob,  which  at  another  time  he 
would  have  crushed  with  tlie  severest  measures.  When  Christ  is  to  be 
crucified,  no  alliance  of  godless  men  is  impossible,  comp.  Luke  23  :  12. — 
Released  unto  them  Barabbas,  and  delivered  Jesus.  The 
delivery  was  to  the  Roman  soldiers  who  executed  the  sentence,  and  yet 
it  was  also  to  the  will  of  the  Sanhedrin  (comp.  Luke  23  :  25).  The 
guilty  one  was  released,  and  the  innocent  one  entered  upon  this  pun- 
ishment.—When  he  had  scourged  him.  Scourging  usually  pre- 
ceded crucifixion.  As  Pilate  made  further  attempts  to  release  Jesus 
(John  11) :  4-15),  some  have  thought  that  this  scourging  was  not  the 
one  which  usually  preceded  crucifixion,  but  a  distinct  punishment — 
others  even  think  that  our  Lord  suflFered  twice  from  the  lash.  Pilate 
probably  ordered  the  usual  scourging,  hoping  still  to  release  Jesus, 
He  then  showed  Him  (Ecce  Homo)  to  the  people,  but  in  vain,  as  he 
might  have  known,  for  he  had  (Luke  23  :  16,22)  already  twice  pro- 
posed this  punishment.  Roman  scourging  was  a  fearful  punishment. 
The  entire  body  was  bared,  the  lashes  were  given  without  number, 
thus  differing  from  the  Jewish  mode.  It  could  not  be  inflicted  upon 
a  Roman  citizen  (Acts  22:  25),  but  was  for  slaves.  In  this  case  it  was 
inflicted  by  soldiers.  So  that  the  whips  were  thongs  Avith  lead  or 
bones  attached.  The  prisoner  was  usually  bound  in  a  stooping  pos- 
ture so  that  the  skin  of  the  back  was  stretched  tightly  ;  as  their 
backs  were  flayed  by  the  process,  they  frequently  fainted,  and  some- 
times died.  The  soldiers  who  afterwai'ds  mocked  Him,  were  not  likely 
to  be  mild  in  this  case.  Yet  the  representative  of  civil  justice  proposed 
this  as  a  milder  punishment  for  One  who  was  innocent.  Thus  Pilate  sac- 
rificed his  independent  position  as  a  representative  of  the  Roman  law,  to 
the  fanaticism  of  the  JcAvish  hierarchy.  The  State  became  a  tool  in  the 
hands  of  an  apostate  and  bloodthirsty  Church.  Pilate's  conduct  is  an 
awful  warning  to  rulers,  who  to  gain  popularity  pander  to  religious 
fanaticism.  His  political  fall  was  due  to  the  accusation  of  these  very 
people. 

Vers.  16-20.  The  Mocking  by  the  Roman  Soldiers. — Parallel  passage  :  Matt.  27  : 
27-30.  This  occurrence  must  be  distinguisbed  from  the  similar  one  mentioned  in  Luke 
23 :  11 ;  the  details  being  quite  different. 

Ver.  16.  And  the  soldiers.  Those  to  whom  He  had  been  de- 
livered (ver.  15). — Within  the  court,  which  is  the  Praetorium, 
or,  'palace.'  The  governor's  residence.  The  y^oviX  prxtorium  was  ap- 
plied first  to  the  general's  tent  in  the  Roman  camp,  then  to  the  resi- 
dence of  the  provincial  governors,  who  were  usually  generals.  Pilate, 
when  in  Jerusalem,  probably  lived  in  the  former  palace  of  Herod,  '  on 
the  northern  brow  of  Zion,  overlooking  the  enclosure  of  the  temple, 
and  connected  with  it  by  a  bridge'  (J.  A.  Alexander).  But  Lange 
thinks  that  Herod  Antipas  would  probably  have  occupied  this,  and 
Pilate  the  castle  Antonia. — The  whole  band.      The  tenth  part  of  a 


15:  17-19.]  MARK  XV,  219 

which  is  the  ^  Prsetorium ;  and  they  call  together  the 

17  whole  ^band.     And  they  clothe  him  with  purple,  and 

18  plaiting  a  crown  of  thorns,  they  put  it  on  him ;  and 
they  began  to  salute  him,  Hail,  King  of  the  Jcavs  ! 

19  And  they  smote  his  head  with  a  reed,  and  did  spit 
upon  him,  and  bowing  their  knees  worshipped  him. 

1  Or,  palace.  2  Or,  cohort. 


legion,  the  '  cohort,'  numbering  from  four  hundred  to  six  hundred  men, 
then  on  duty  at  Pilate's  residence.  It  was  probably  in  the  open  guard- 
room of  the  cohort,  but  this  does  not  prove  that  the  place  was  the  castle 
Antonia. 

Ver.  17.  And  they  clothe  him  with  purple.  Matthew  says  : 
'And  they  stripped  Him,  and  put  on  Him  a  scarlet  robe.'  His  cloth- 
ing was  replaced  after  the  scourging,  and  probably  also  the  robe  which 
Herod  had  put  on  Him  to  mock  Him  (Luke  23:  11),  usually  supposed 
to  have  been  white,  marking  Him  as  a  candidate  for  royal  honors.  This 
robe  was  removed,  and  instead  they  put  on  Him  a  scarlet  or  purple 
robe,  as  the  sign  of  His  having  attained  royal  honors.  It  was  probably 
an  ordinary  military  cloak.  Both  Mark  and  John  speak  of  it  as '  purple ;" 
but  imperial  or  royal  purple  is  more  scarlet  than  blue.  Lange  :  '  The 
scarlet  military  cloak  no  more  required  to  be  a  real  purple,  than  the 
crown  of  thorns  required  to  be  a  real  crown,  or  the  reed  a  real  sceptre  ; 
for  the  whole  transaction  was  an  ironical  drama,  and  such  a  one,  too, 
that  the  infamous  abuse  might  be  readily  perceived  through  the  pre- 
tended glorification.  The  staff  must  be  a  reed,  the  symbol  of  impotence  ; 
the  crown  must  injure  and  pierce  the  brow  ;  and  so,  too,  must  the  pur- 
ple present  the  symbol  of  miserable  pretended  greatness  :  and  this  was 
done  by  its  being  an  old  camp-mantle.' — A  crown  of  thorns.  This 
would  wound  as  well  as  mock  Him,  though  the  latter  was  the  chief 
design.  It  is  difficult  to  determine  what  kind  of  thorns  was  used.  Al- 
ford  says :  '  Hasselquist,  a  Swedish  naturalist,  supposes  a  very  com- 
mon plant,  naba  or  nubJca  of  the  Arabs,  with  many  small  and  sharp 
spines ;  soft,  round,  and  pliant  branches  ;  leaves  much  resembling  ivy, 
of  a  very  deep  green,  as  if  designed  in  mockery  of  a  victor's  wreath.' 

Ver.  18.  And  they  began  to  salute  him.  In  feigned  homage, 
greeting  Him  in  the  usual  form :  Hail,  King  of  the  Jews !  A 
symbolical  meaning  may  be  found  in  all  this  mock-adoration. 

Ver.  19.  And  they  smote  his  head  with  a  reed ;  this  had 
been  placed  in  His  hand  as  a  mock  sceptre  (Matthew). — And  did 
spit  upon  him.  The  sport  of  wicked  njen  wounds  ;  if  they  are 
rough,  it  becomes  brutality.  Yet  the  Jews  had  done  this  (chap. 
14:65);  Herod  had  taught  these  rude  soldiers  how  to  mock,  and 
Pilate  invited  them  to  do  it. 


220  MARK  XV.  [15:20. 

20  And  when  they  had  mocked  him,  thej  took  oif  from 
him  the  purple,  and  put  on  his  garments.  And  they 
lead  him  out  to  crucify  him. 

Yer.  20.  And  when  they  had  mocked  him.  After  this  oc- 
curred the  presentation  to  the  people,  the  new  accusation  on  the  part 
of  the  Jews,  the  subsequent  interview  of  Pilate  and  Jesus,  the  threat 
of  the  Jews,  the  final  decision  of  Pilate,  his  taunts  calling  forth  the 
cry  :  'We  have  no  king  but  Coesar.'  (See  John  19  :  4-15.)  But  his  pre- 
vious permission  of  the  mockery  shows  a  great  lack  of  moral  earnestness, 
'The  tender  mercies  of  the  wicked  are  cruel.'  Though  Pilate  was 
neither  weak  nor  irresolute,  he  exhibited  that  lack  of  moral  principle 
which  then  characterized  the  heathen  world.  His  position,  authority, 
and  convictions,  render  the  course  he  pursued  one  which  entitled  his 
name  to  the  continued  pillory  of  shame  accorded  to  it  in  the  Apostles' 
creed. — And  they  lead  him  out.  From  the  city  Executions  took 
place  outside  of  the  camp,  here  outside  of  the  holy  city.  Num.  15  :  35  ; 
1  Kings  21  :  13  ;  Acts  7  :  56.  This  may  have  been  the  Roman  custom 
also.  As  Pilate  had  no  lictors,  soldiers  led  our  Lord  forth  ;  a  centurion 
(ver.  54)  as  usual  headed  the  company.  A  herald  generally  went 
before  the  condemned  person,  but  the  Evangelists  do  not  mention 
this. 

Vers. 21-32.  The  Crucifixion ;  the  Mocking.— Parallel  passages:  Matt.  27:32-44; 
Luke  23  :  26-43;  John  19  :  17-27.  In  Mark's  account  the  chief  points  are :  Simon  of 
Cyrene;  Golgotha;  the  bitter  wine  ;  the  parting  of  the  garments;  the  superscription ; 
the  two  robbers  crucified  with  Jesus  ;  the  blasphemies  of  the  foes  ;  the  mocking  by  the 
robbers.  As  regards  the  place  of  the  crucifixion,  there  is  great  uncertainty.  Tradition 
has  for  fifteen  centuries  pointed  out  the  site  of  the  present  '  Church  of  the  Holy  Sepul- 
chre '  as  the  actual  spot.  The  arguments  in  favor  of  this  popular  opinion  are— the 
unbroken  tradition ;  the  fact  that  no  good  case  has  been  made  out  for  any  other 
locality.  But  tradition  has  proved  an  unsafe  guide  on  such  points,  and  it  is  highly 
probable  that  this  spot  was  imide  the  city  wall  at  that  time.  Nor  is  it  necessary  to  fix 
the  site,  the  whole  question,  however  interesting,  being  of  little  practical  importance. 
The  Apostles  and  Evangelists  barely  allude  to  the  place  of  Christ's  birth,  death,  and 
resurrection.  They  fixed  their  eyes  upon  the  great  facts  themselves,  and  worshipped 
the  exalted  Saviour  in  heaven,  where  He  lives  forever.  Since  the  age  of  Constantino, 
in  the  fourth  century,  these  localities  have  been  abused  in  the  service  of  an  almost 
idolatrous  superstition,  yet  not  without  continued  protest  from  many  of  the  wisest  and 
best  men  of  the  Church.  (There  is  a  curious  tradition  that  Adam  was  buried  where  the 
second  Adam  died  and  rose  again.)  It  is  repugnant  to  sound  Christian  feeling  to  believe 
that  a  spot  so  often  profaned  and  disgraced  by  the  most  unworthy  superstitions,  impos- 
tures, and  quarrels  of  Christian  sects,  should  be  the  sacred  spot  where  the  Saviour  died 
for  the  sins  of  the  race.  A  wrong  estimate  of  these  holy  places  has  already  led  to 
countless  evils :  even  those  who  profess  to  be  above  such  superstitions  often  spend  more 
of  time,  trouble,  and  money  in  journeyings  of  sentimental  curiosity  thither,  than  they 
do  for  the  spread  of  the  gospel  of  tlie  crucified  and  risen  Redeemer.  It  would,  there- 
fore, seem  a  wise  ordering  of  Providence  that  the  exact  locality  cannot  be  determined. 


15:  2%  22.]  MARK  XV.  221 

21  And  they  ^compel  one  passing  by,  Simon  of  Cyrene, 
coming  from  the  country,  the  father  of  Alexander  and 
Rufus,  to  go  with  theiUy  that  he  might  bear  his  cross. 

22  And  they  bring  him  unto  the  place  Golgotha,  which 

1  Gr.  impress. 

Even  if  the  traditional  site  be  accepted,  it  is  very  unlikely  that  our  Lord  passed  along 
the  so  called  '  Via  Dolorosa,'  whether  Pilate  lived  in  the  palace  of  Herod  or  in  the 
castle  Antonia. 

Ver,  21.     And  they  compel,  i.e.,  'impress,'  one  passing  by, 

etc.  Probably  a  Jew  who  had  come  to  attend  the  Passover,  as  many 
of  them  lived  in  Cyrene  (in  African  Libya),  frequently  coming  to  Jeru- 
salem (comp.  Acts  2  :  10;  6:9).  Some  think  he  was  chosen,  because 
he  was  an  African ;  others,  because  he  was  a  slave,  as  one  of  this  class 
would  be  considered  fit  for  such  a  service ;  others,  because  he  was  a 
disciple :  others  still,  because,  meeting  the  procession,  he  showed  some 
sympathy  for  Jesus.  The  last  is  the  likeliest  supposition.  Simon  Peter 
■was  not  there;  Simon  of  Cyrene  took  his  place.  —Coming  from 
the  country.  Lit.,  'from  the  field.'  This  statement  thi'ows  no  light 
on  the  reason  why  they  impressed  him  for  this  service,  nor  upon  the 
question  whether  it  was  the  regular  feast  day  or  not. — The  father  of 
Alexander  and  Rufus.  Persons  well  known  to  the  first  readers 
of  this  Gospel.  As  Mark  probably  wrote  in  Rome,  the  '  Rufus'  saluted 
in  Rom.  16  :  13  may  be  the  person  here  spoken  of.  But  the  name  was 
a  common  one.  This  'Alexander'  can  scarcely  be  the  man  put  for- 
ward by  the  Jews  at  Ephesus  (Acts  19  :  33),  who  may  or  may  not  be 
identical  with  the  person  mentioned  in  1  Tim.  1  :  20  ;  2  Tim.  4  :  14. — 
That  he  might  bear  his  cross.  Jesus  at  first  bore  His  own  cross 
(John  19 :  17),  as  was  customary.  Tradition  says  that  our  Lord  sunk 
to  the  ground  beneath  the  load,  but  the  more  exact  expression  of  Luke 
('  that  he  might  bear  it  after  .Jesus'),  shows  that  the  after  part  of  the 
cross  alone,  which  usually  dragged  upon  the  ground,  was  put  upon 
Simon.  Those  who  bear  the  cross  after  Jesus  the  lightest  end.  Ano- 
ther incident  on  the  way  is  mentioned  by  Luke  (23  :  27-31). 

Yer.  22.  Unto  the  place  Golgotha.  More  coiTectly  perhaps, 
place  of  Grolgotha,  answering  to  place  of  a  skull,  since  Golgotha 
means  'skull,'  and  Luke  (23  :  33)  calls  the  place  simply  'skull.'  It  is 
very  unlikely  that  it  was  the  place  of  execution,  and  that  the  name 
arose  from  the  skulls  of  the  criminals  lying  there.  The  Jews  did  not 
leave  bodies  unburied,  and  in  their  mode  of  execution  (stoning)  the 
skulls  would  be  broken  ;  there  is  no  evidence  that  the  Jews  had  a  spe- 
cial place  for  public  execution ;  and  a  rich  man  like  Joseph  of  Arima- 
thiea  would  not  have  a  garden  near  such  a  spot  (John  19  :  41).  In  that 
case,  too,  the  name  would  have  been,  '  the  place  of  skulls.'  It  is  now 
generally  believed  that  the  form  of  the  elevation  (scarcely  a  hill)  re- 
sembled a  skull. 


222  MARK  XV.  [15 :  23, 24. 

23  is,  being  interpreted,  The  place  of  a  skull.     And  they 
offered  him   wine  mingled  with   myrrh :  but  he  re- 

24  ceived  it  not.     And  they  crucify  him,  and   part  his 
garments  among  them,  casting  lots  upon  them,  what 

Ver.  23.  They  offered  him,  or,  '  were  giving  Him ; '  it  was 
offered  merely,  not  forced  upon  Him. — Wine  mingled  with 
myrrh.  The  correct  reading  in  Matt.  27  :  34  is,  '  wine  mingled  with 
gall.'  It  was  a  stupefying  draught,  such  as  was  commonly  given  before 
execution.  The  custom  was,  however,  a  Jewish  rather  than  a  Roman 
one. — He  received  it  not.  Matthew  :  '  When  He  had  tasted  it,  He 
would  not  di'ink.'  He  afterwards  took  the  unmixed  vinegar  wine, 
when  He  was  about  to  say,  'It  iS  finished'  (comp.  John  19:  28-30). 
He  tastes  this  mixture,  to  show  that  He  was  aware  of  its  pui'pose,  and 
refuses  it.  He  would  drink  of  the  cup  His  Father  had  given  Him,  but 
not  of  this.  The  early  martyrs  felt  justified  in  thus  mitigating  thei"r 
pains ;  but  His  vicarious  sufferings  must  be  borne  to  the  fullest 
extent. 

Ver.  24.  And  they  crucify  him.  Crucifixion  was  a  terrible 
punishment.  Crosses  Avere  of  diiferent  shapes ;  but  in  this  case  the 
form  was  probably  that  represented  by  the  usual  crucifix.  Sometimes 
the  victim  was  fastened  to  the  cross  after  it  had  been  set  up ;  as  often 
the  condemned  one  was  first  fastened  to  the  wood,  and  then  the  cross 
erected,  and  let  fall  into  the  hole  dug  for  it,  thus  causing  a  fearful 
shock.  A  stupefying  draught  was  often  given  ;  but  our  Lord  refused 
to  take  this.  In  the  perpendicular  beam  there  was  a  small  piece  of 
wood,  on  which  the  sufferer  rested.  This  was  to  prevent  his  weight 
from  tearing  the  body  from  the  nails  ;  but  it  protracted  the  sufferings. 
Jesus  was  nailed  to  His  cross  through  His  hands  and  feet,  as  seems  to 
have  been  usual.  The  punishment  was  Roman,  not  Jewish,  but  was 
deemed  degrading  by  both  nations.  The  physical  suffering  was  in- 
tense, as  physiologists  have  shown.  To  all  this,  in  the  case  of  our 
Lord,  we  must  add  the  effect  of  such  sufferings  upon  a  soul  so  sensi- 
tive as  His,  also  the  effect  of  ingratitude,  loneliness,  taunts  from  His 
chosen  people. — Men  may  honestly  differ  in  their  statements  of  the 
doctrine  of  the  Atonement ;  but  that  our  Lord  then  and  there  so  suf- 
fered for  men,  that  by  virtue  of  His  death  we  may  be  at  peace  with 
God,  who  hates  our  sins,  is  the  only  view  that  accounts  for  the  facts. 
Hence  the  cross,  the  instrument  of  such  tortixre,  the  sign  of  such 
shame,  and  on  that  account  in  itself  a  hindrance  to  the  gospel  among 
those  who  saw  in  it  only  this,  has  become  the  symbol  of  honor,  bless- 
ing and  redemption.  Our  forgetfulness  of  its  original  significance  is 
an  evidence  of  this  change.  Even  the  superstition  that  bows  to  it, 
however  to  be  deprecated,  witnesses  that  the  cross  is  the  centre  of  the 
Christian  scheme. — As  according  to  Jewish  custom,  the  bodies  must  at 
once  be  taken  down  and  buried,  death  was  hastened  by  the  Orucifra- 
gium,  the  breaking  of  the  legs,  to  which  was  sometimes  added  '  a  mer- 


15:  25,  26.J  MARK  XV.  223 

25  each  should  take.     And  it  was  the  third   hour,  and 

26  thay   crucified  him.     And  the  superscription  of  his 

cy-stroke,'  that  is,  the  piercing  of  the  body.  If  they  were  already 
dead,  the  latter  alone  was  given,  to  make  the  matter  sure.  The  act  of 
crucifixion  in  the  case  of  our  Lord  was  attended  with  the  prayer : 
'Father,  forgive  them,'  etc.  (Luke  23:  34),  commonly  called  'the  first 
Word  from  the  Cross. "^ — Part  his  garments.  The  four  soldiers 
(•John).  The  clothes  of  those  crucified  were  given  to  the  executioners. 
— Casting  lots.  John  tells  us  why  it  Avas  necessary  to  do  this 
(John  19:  23,  24).  Gambling  in  the  church  has  its  fit  prototype  in 
this  gambling  by  the  cross  for  our  Lord's  garments. 

Ver.  25.  And  it  was  the  third  hour,  i.  e.,  nine  o'clock  in  the 
morning.  The  last  examination  before  the  Jewish  rulers  took  place 
at  daybreak ;  three  hours  intervened,  during  which  occurred  the  ex- 
aminations before  Pilate  and  Herod.  A  later  hour  would  scai'cely 
give  time  for  all  the  incidents  up  to  noon,  at  which  time  the  darkness 
began.  As  death  on  the  cross  set  in  slowly,  the  period  could  not  have 
been  shorter  than  from  nine  o'clock  to  early  evening,  before  sunset 
(see  ver.  42).  The  accounts  of  Matthew  and  Luke  accord  with  that 
of  Mark  in  regard  to  the  time  of  the  darkness,  and  thus  support  the 
accuracy  of  this  verse.  But  John  (19:  14)  says  the  final  effort  of 
Pilate  to  release  .Jesus  was  'about  the  sixth  hour.'  'The  third  hour' 
might  mean  some  time  daring  that  watch  (i.  e.  between  nine  and  twelve, 
noon),  and  'about  the  sixth'  some  time  bafore;  but  such  an  explana- 
tion is  very  unsatisfactory.  An  error  in  the  text  of  John  is  possible, 
owing  to  the  resemblance  between  the  Greek  signs  for  3  and  6  ;  but 
this  explanation  is  not  supported  by  any  considerable  evidence.  A 
third  and  the  most  probable  solution  is,  that  John  uses  the  Roman 
mode  of  reckoning  time,  from  midnight  to  midnight.  In  other  cases 
(1 :  40;  4:  6)  it  is  not  certain  that  he  uses  the  common  Jewish  method 
from  sunrise  to  sunset.  The  supposition  of  a  mistake  on  the  part  of 
one  of  the  Evangelists  is  inadmissible.  About  the  events  of  such  a 
day  these  two  men  could  not  make  a  mistake.  With  memories  so  cor- 
rect about  such  minute  details,  they  could  not  possibly  forget  precisely 
when  Christ  was  crucitied.  Some  good  explanation  can  be  given,  even 
if  we  are  not  competent  to  do  so.  An  apparent  discrepancy  of  such 
long  standing  is  a  proof  (1)  that  there  was  no  collusion  between  the 
two  writers,  if  the  difference  originally  existed ;  (2)  that  those  who 
have  held  these  writings  as  sacred  have  been  very  honest,  or  such  an 
apparent  disagreement  would  have  disappeared  long  ago. 

Ver.  26.  And  the  superscription,  etc.  It  wa?  customary  for 
the  person  to  be  crucified  to  carry  'a  title,'  suspended  from  his  neck, 
to  the  place  of  execution. — "Was  written  over.  Fastened  to  the 
upright  beam  of  the  cross.  It  was  written  in  three  languages— Greek, 
Latin,  and  Hebrew  (John  19:  20.  The  clause  in  Luke  23:  38  is  to  be 
omitted).     John  also  tells  that  Pilate,  having  written  *  this  title,'  re- 


224  MARK  XV.  [15 !  26-29. 

accusation  was  written  over,  the  king  of  the  jews. 

27  And  with  him  they  crucify  two  robbers ;  one  on  his 

29  right  hand,  and  one  on  his  left/  And  they  that  passed 

by  railed  on  him,  wagging  their  heads,  and  saying. 

Ha  !  thou  that  destroyest  the  ^  temple,  and  buildest  it 

1  Many  ancient  authorities  insert  ver.  28  And  the  scripture  was  fulfilled,  which  saith,  And 
he  was  reckoned  with  transgressors.    See  Luke  xxii.  37.        2  Or,  sanctuary 

fused  to  alter  it  at  the  request  of  the  chief  priests.  The  '  accusation ' 
was  a  sneer  at  the  Jews,  but  the  proper  title  of  our  Lord.  '  By  this 
inscription,  so  humbling  to  the  Jews,  Pilate  took  vengeance  for  the 
degrading  constraint  to  which  they  had  subjected  him  by  forcing  him 
to  execute  an  innocent  man.'  (Grodet).  The  three  languages  were 
those  most  important  in  the  history  of  Christianity. — The  King  of 
the  Jews.  The  four  Evangelists  each  give  a  ditferent  form.  This  is 
a  proof  of  independence,  but  7iot  of  inaccuracy.  Three  forms  might 
have  been  given  in  three  different  languages  ;  while  the  fourth  (most 
likely  that  of  Mark)  is  a  partial  transcription,  giving  the  words  com- 
mon tjo  all  four  accounts.  Matthew  and  Mark  make  prominent  the 
fact  that  this  was  the  one  charge  against  our  Lord. 

Ver.  27.  And  w^ith  him  they  crucify  two  robbers ;  who 
had  been  led  out  with  Him  (Luke  23:  32).  These  may  have  been 
associates  of  Barabbas,  and  hence  placed  on  either  side  of  Jesus,  who 
had  taken  the  punishment  due  to  Barabbas.  This  proceeding  carries 
out  the  mockery  implied  in  the  title  ;  these  two  representing  the  sub- 
jects of  '  the  King  of  the  Jews.'  The  usual  punishment  for  robbery 
was  crticiflxion. 

Ver.  28.  This  verse  fa  quotation  from  Is.  53 :  12)  is  omitted  by  the 
oldest  manuscripts  and  rejected  by  the  latest  critics.  In  Luke  22 :  37, 
its  genuineness  is  undoubted.  Mark  rarely  quotes  prophecies  so'  di- 
rectly. 

Ver.  29.  They  that  passed  by.  People  walking  about,  proba- 
bly coming  that  way,  for  the  purpose  of  seeing  the  execution.  The 
morbid  taste  for  horrors  no  doubt  existed  then,  and  popular  hatred 
was  aroused.  Besides,  the  dignitaries  were  there  (ver.  31) !  The  ele- 
vation seems  to  have  firrae'l  a  natural  stage  for  the  public  exposure  of 
tlie  crucified. — Railed  on  him;  lit.,  'blasphemed.'  They  reviled, 
but  it  was  in  this  case  blasphemy. — Wagging  their  heads  (corap. 
Ps.  22:  7),  in  malignant  triumph  mingled  with  contempt. — Hal  The 
Greek  word  is  the  one  used  in  the  ancient  games,  as  a  shout  of  ap- 
plause :  here  it  seems  to  be  applied  ironically  to  our  Lord.  But  it 
might  have  been  an  expression  of  reproach. — Thou  that  destroyest 
the  temple,  etc.  The  people  had  heard  the  report  of  the  trial  Cchap. 
14  :  58),  and,  being  proud  of  the  temple  naturally  made  this  taunt. 
Such  conduct  is  not  uncommon  in  a  crowd  at  an  execution. — Save 
thyself.     If  He  could  rebuild  the  temple,  He  could  do  this.     They 


15 :  30-32.]  MARK  XV.  225 

30  in  three  days,  save  thyself,  and  come  down  from  the 

31  cross.  In  like  manner  also  the  chief  priests  mocking 
him  among  themselves  with  the  scribes  said,  He  saved 

32  others ;  ^  himself  he  cannot  save.  Let  the  Christ,  the 
King  of  Israel,  now  come  down  from  the  cross,  that 
we  may  see  and  believe.  And  they  that  were  crucified 
with  him  reproached  him. 

1  Or,  can  he  not  save  himself  f 

little  knew  how  truly  He  would  fulfil  the  words  they  quoted.  The 
variations  in  the  language,  discoverable  in  the  different  accounts,  are 
equally  natural ;  some  would  say  one  thing,  some  another,  thoujih  the 
tone  was  in  general  the  same.  Luke  says  ( 13  :  3-3)  :  '  the  people  stood 
beholling.'  It  appears  therefore  that  the  derision  of  the  people  was 
by  no  means  so  malignant  as  that  of  the  rulers.  But  their  taunts  were 
especially  ungrateful. 

Ver.  31.  In  like  manner  also  th3  chief  priests,  etc.  All 
classes  of  the  S anhe  iriu  were  represented,  probably  in  large  numbers, 
and  their  taunt  is  of  a  public,  national  character.  Ihus  the  chief 
ecclesiastical  personages  acted  on  the  great  festival  day  of  their  re- 
ligion. The  language  is  differently  reported  by  the  several  Evangelists. 
The  mockery  was  probably  continue<l  for  some  time,  and  would  vfiry 
in  form. — He  saved  others.  This  may  be  ironical,  or  it  is  a  recog- 
nition of  Hiss  miracles  of  mercy,  to  taunt  Him  with  a  supposed  loss  of 
power  just  when  He  needed  it  most  for  Himself.  His  very  mercy  is 
used  in  mockery. — The  marginal  rendering  is  even  more  cutting. 

Ver.  32.  Let  the  Christ,  the  King  of  Israel,  etc.  Ironical, 
with  a  mocking  suggestion  of  still  being  open  to  the  proof  of  His 
Messiahship.  But  He  is  the  true  king  of  the  real  Israel. — That  we 
may  see  and  believe.  Unless  there  was  an  atoning  purpose  in 
Christ's  death,  it  will  always  seem  strange  that  He  did  not  offer  some 
such  miraculous  proof  of  His  power.  The  soldiers  repeated  this  re- 
proach, but  of  course  without  this  last  clause  (see  Luke  28  :  36,  87). 
Matthew  here  inserts  a  citation,  made  in  mockery,  from  Ps.  22:  8. — 
And  tfiey  that  were  crucified  with  h:m  reproached  him. 
Luke  (28:  3'.)-4J)  alone  tells  of  the  penitence  of  one.  Both  prol  ably 
at  first  reproach  Him,  but  one  was  afterwards  converted,  du'  ing  the 
three  hours  they  hung  side  by  side.  It  is  not  satisfactory  to  refer 
'the  robbers'  to  but  one.  (At  this  point  occurred  the  touching  inci- 
dent in  John  19:  26,27.)  The  robbers  were  placed  beside  Him  in 
mockery  ;  but  over  one  of  them  He  displayed  His  kingly  power.  How 
can  we  deny  sin  when  we  listen  to  the  mockery  on  Golgotha  !  Christ 
ca;ne  to  save  men  by  His  atoning  death,  hence  He  could  not  come 
down  from  the  cross.  The  whole  story  is  full  of  paradoxes  explained 
only  by  the  fact  of  a  real  Atonement  made  by  the  Son  of  God.  Jesus 
15 


226  MARK  XV.  [15 :  33,  34. 

33  And  when  the  sixth  hour  was  come,  there  was  clark- 

34  ness  over  the  whole  Uand  until  the  ninth  hour.     And 

1  Or,  earth. 

Christ,  declared  righteous,  took  the  place  of  the  guilty,  that  we  who 
are  guilty  might  be  declared  righteous. 

Vers.  33-il.  The  Darkness,  and  the  Death  of  Jesus.— Parallel  passages:  Matt. 
27  :  45-56 ;  Luke  23 :  44-49  ;  John  19  :  28-30.  The  account  of  3Iark  resembles  that  of 
Matthew,  but  omits  some  details  given  by  the  latter.  These  two  Evangelists  give  but 
one  utterance  from  the  cross  (ver.  34).  The  order  of  the  Seven  Words  (as  they  are 
called)  is:  Before  the  darkness:  1.  The  prayer  of  Christ  for  His  enemies.  2.  The  pro- 
mise to  the  penitent  robber.  3.  The  charge  to  Mary  and  John.  At  the  close  of  the 
darkness  :  4.  This  cry  of  distress  to  His  Grod.  Just  before  His  death :  5.  The  exclama.- 
tion :  '  I  thirst.'     6.  '  It  is  finished.'    7.  The  final  commendation  of  His  spirit  to  God. 

Ver.  33.  The  sixth  hour,  i.  e.,  at  noon.  The  form  of  the  verse, 
as  well  as  the  connection,  shows  that  our  Lord  had  already  hung  for 
some  time  upon  the  cross  (see  ver.  25).  From  midday  to  three  o'clock 
in  the  afternoon,  usually  the  brightest  part  of  the  day,  there  was 
darkness.  Besides  the  testimony  of  the  three  Evangelists,  early 
Christian  writers  speak  of  it  and  appeal  to  heathen  testimony  to  sup- 
port the  truth.  It  could  not  have  been  an  ordinary  eclipse,  for  the 
moon  was  full  that  day.  Although  an  earthquake  followed  (Matt.  27 : 
51),  yet  even  that  was  no  ordinary  earthquake,  and  the  obscuration 
was  too  entire  and  too  long  continued  to  be  the  darkness  which  often 
precedes  an  earthquake.  It  was  a  miraculous  occurrence  designed  to 
exhibit  the  amazement  of  nature  and  of  the  God  of  nature  at  the  wicked- 
ness of  the  crucifixion  of  Him  who  is  the  light  of  the  world  and  the 
sun  of  righteousness.  To  deny  its  supernatural  character  seems  to  im- 
pair this  design.  If  Jesus  of  Nazareth  is  what  the  Gospels  represent 
Him  to  be,  the  needs  of  humanity  ask  Him  to  be,  and  the  faith  of  the 
Christian  finds  Him  to  be,  the  supern:xtural  here  seems  natural.  —Over 
the  whole  land.  Possibly  only  the  whole  land  of  Judea-;  the  main 
point  being  the  fact  in  Jerusalem.  Still  it  may  refer  to  the  whole 
exrth  (see  margin),  i.  e.,  where  it  was  day,  especially  as  the  heathen 
notices  of  what  is  generally  supposed  to  be  the  same  event,  justify  an 
extension  beyond  Judea.  Heubner:  Suidas  relates  that  Dionysius  the 
Areopagite  (then  a  heathen),  saw  the  eclipse  in  Egypt,  and  exclaimed: 
'  Either  God  is  suffering,  and  the  world  sympathizes  with  Him,  or  else 
the  world  is  hurrying  to  destruction.' 

Ver.  34.  And  at  the  ninth  hour.  During  the  three  hours  of 
darkness,  our  Lord  was  silent.  He  seems  not  to,  have  become  gradually 
exhausted,  for  after  nearly  six  hours  on  the  cross,  according  to  three 
Evangelists,  Jesus  cried  with  a  loud  voice  (comp.  ver.  37).  The 
axony  resembles  that  in  Gethsemane,  but  seems  even  more  intense. — 
Eiai.  The  opening  words  of  Ps.  22,  in  the  Aramaic  dialect  then  in 
use.  Our  Lord  probably  used  the  Hebrew  form  ('Eli')  given  by 
Matthew,  which  more  closely  resembles  the  name  Elijah.     A  quotation 


15 :  35,  36.]  MARK  XV.  227 

at  the  ninth  hour  Jesus  cried  with  a  loud  voice,  Eloi, 
Eloi,  lama  sabachthani?  which  is,  bemg  interpreted, 

35  My  God,  my  God,  ^  why  hast  thou  forsaken  me  ?  And 
some  of  them  that  stood  by,  when  they  heard  it,  said, 

36  Behold,  he  calleth  Elijah.     And  one  ran,  and  filling  a 

1  Or,  why  didst  thou  forsake  me  f 

from  the  Old  Testament  would  naturally  be  made  in  Hebrew,  but  the 
manuscripts  give  a  variety  of  forms,  both  here  and  in  Matt.  27  :  46. 
That  the  whole  Psalm  was  a  prophecy  of  Christ,  even  if  it  had  another 
primary  reference,  is  the  opinion  of  the  Evangelists  at  least ;  and  it 
may  be  added,  of  our  Lord  Himself  in  His  deepest  sorrow. — My  God, 
my  God,  why  hast  thou  forsaken  me  ?  The  marginal  rendering 
is  more  literal,  but  the  sense  of  the  Hebrew  is  better  conveyed  by  the 
usual  form.  This  language  cannot  be  accounted  for  by  physical  causes 
alone,  nor  be  regarded  as  a  meaningless  citation  of  well-known  words. 
Only  the  burden  of  sin,  borne  in  the  place  of  others,  could  create 
the  feeling  which  thus  found  expression.  There  was  an  experience 
of  sin  and  death  in  their  inner  connection  and  universal  significance 
for  the  race,  by  One  who  was  perfectly  pure  and  holy,  a  mysterious 
and  indescribable  anguish  of  the  body  and  the  soul  in  immediate  pros- 
pect of,  and  in  actual  wrestling  with,  death  as  the  wages  of  sin  and  the 
culmination  of  all  misery  of  man,  of  which  the  Saviour  was  free,  but 
which  He  voluntarily  assumed  from  infinite  love  in  behalf  of  the  race. 
In  this  anguish  He  expresses  His  actual  feeling  of  abandonment.  But 
His  spirit  still  holds  fast  to  God,  and  thus  our  hold  on  God  is  estab- 
lished. We  need  not  despair,  even  if  God  seems  to  hide  His  face  from 
us. 

Ver.  35.  And  some  of  them  that  stood  by.  Of  the  .Jewish 
spectators,  hardly  of  the  soldiers,  who  would  know  little  or  nothing  of 
Elijah. — Calleth  Elijah.  There  was  such  a  resemblance  between 
the  Hebrew  word  '  Eli'  and  the  name  of  Elijah,  as  to  suggest  this  sar- 
castic remark.  Elijah  was  expected  to  appear  before  the  Messiah  came, 
and  this  one,  who  claimed  to  be  the  Messiah,  was  now  calling  for  His 
foi-erunner  to  come.  A  real  misapprehension  is  very  improbable. 
Even  this  profoundest  expression  of  atoning  love  was  mocked  at, 

Ver.  36.  And  one  ran.  This  was  occasioned  by  our  Lord's  cry, 
'  I  thirst'  (John  19  :  28),  but  all  occurred  in  quick  succession. — And 
filling  a  sponge.  It  would  be  impossible  to  use  a  cup. — Vinegar. 
The  sour  wine  (without  the  '  myrrh')  used  by  the  soldiers,  and  placed 
there  in  a  vessel  for  their  refreshment.  The  soldiers  had  offered  Him 
drink  (Luke  23  :  36)  much  earlier,  so  that  this  was  probably  not  one 
of  them. — A  reed.  '  Hyssop,'  according  to  John.  This  was  to  reach 
it  to  Him.  The  head  of  one  crucified  would  be  about  two  feet  above 
that  of  one  standing  on  the  ground. — Gave  him  to  drink.  He 
drank  (John  19  :  SO),  and  this  reception  of  refreshment  from  one  who 


MARK  XV.  [15 :  37,  38. 


sponge  full  of  vinegar,  put  it  on  a  reed,  and  gave  him 
to  drink,  saying.  Let  be;  let  us  see  whether  Elijah 

37  cometh  to  take  him  down.     And  Jesus  uttered  a  loud 

38  voice,  and  gave  up  the  ghost.     And  the  veil  of  the 

still  mocked  is  a  token  that  His  love  vanquishes  the  world's  hate. — 
Saying,  Let  be,  etc.  In  Matthew's  account,  these  words  are  ad- 
dressed to  the  man  who  gave  the  vinegar,  here  spoken  by  him  to  the 
others.  A  sign  of  accuracy  ;  such  a  conversation  is  natural ;  the  one 
addressed  by  the  crowd  flinging  back  their  own  words.  'Let  be' 
means  '  let  this  suffice,'  until  we  see  Elijah  coming.  The  man  may 
have  had  the  passing  earnest  thought  that  Elijah  might  come.  But  to 
keep  on  good  terms  with  the  excited  jeering  rabble,  he  assumes  the 
same  tone  with  them. — To  take  him  down.  Matthew  :  '  to  save 
Him.  The  two  Evangelists  give  two  distinct  parts  of  the  same  con- 
versation. 

Ver.  37.  And  Jesus  uttered  a  loud  voice.  The  last  words 
were  those  recorded  in  Luke  23  :  46:  'Father,  into  thy  hands,'  etc., 
immediately  preceded  by  the  triumphant  cry,  'It  is  finished'  (John 
19  :  30).  The  latter  cry  is  probably  meant  here,  since  the  '  loud  voice ' 
(Luke  23  :  46)  seems  to  refer  to  a  previous  cry  (but  see  margin  there). 
'  His  soul  has  recovered  full  serenity.  Not  long  ago  He  was  struggling 
with  the  Divine  sovereignty  and  holiness.  Now  the  dai'kness  is  gone ; 
He  has  recovered  His  light.  His  Father's  face.  It  is  the  first  efi'ect  of 
the  completion  of  redemption,  the  glorious  prelude  of  the  resurrection ' 
(Godet). — Gave  up  the  ghost;  the  literal  sense  here  is,  'breathed 
out,'  expired.  '  A  beautiful  substitute  for  died,  which  all  the  Evan- 
gelists appear  to  have  avoided  '  (J.  A.  Alexander).  The  interval  be- 
tween the  agonized  cry,  '  My  God,'  etc.,  and  the  actual  death  in  tri- 
umph and  confidence,  was  very  brief.  The  physical  cause  of  His  death 
has  been  thought  by  many  to  have  been  rupture  of  the  heart.  There 
was  no  gradual  weakening,  but  a  sudden  death.  Furthermore,  this 
view  accounts  for  the  statement  of  John  19  :  34 :  '  there  came  out  blood 
and  water,'  rupture  of  the  heart  being  followed  by  an  effusion  of  blood 
into  the  pericardium,  resulting  in  a  separation  of  its  solid  and  liquid 
parts.  These  parts  would  be  termed  '  blood  and  water,'  in  ordinary 
language.  But  far  more  important  than  this  is  the  fact  that  the  ac- 
counts represent  our  Lord's  death  as  in  great  measure  a  voluntary  sur- 
render of  life.  His  Father  accepted  the  offering,  which  His  own  justice 
had  required  (Rom,  3  :  25,  26).  The  expression  of  human  want  ('I 
thirst'),  seems  to  have  been  uttered  to  show  that  one  of  our  race  was 
suffering  there,  and  at  the  same  time  to  obtain  the  physical  support 
needed  to  proclaim  the  victory  won  by  that  One  of  our  race  for  us. 
After  the  victory  came  the  spirit's  rest  in  the  Eternal  Father.  More 
than  victory  is  rest  in  God. 

Ver.  38.    The  veil  of  the  temple,  etc.    The  veil  before  the  Holy 


15 :  39, 40.]  MARK  XV.  229 

^temple  was  rent  in  twain  from  the  top  to  the  bottom. 

39  And  when  the  centurion,  which  stood  bj  over  against 
him,  saw  that  he  ^so  gave  up  the  ghost,  he  said,  Truly 

40  this  man  was  ^the  Son  of  God.     And  there  were  also 

1  Or,  sanctuary. 

2  Many  ancient  authorities  read  so  cried  out,  and  gave  up  the  ghost. 

3  Or,  a  son  of  God. 

of  Holies,  separating  it  from  the  Holy  Place.  This  may  have  been  a 
result  of  the  convulsion  mentioned  in  the  next  clause,  but  the  accounts 
do  not  indicate  this.  Supernatural  agency  is  more  than  probable,  in 
view  of  the  significance  of  the  occurrence.  This  took  place  toward  the 
time  of  the  evening  sacrifice.  Even  if  at  first  known  only  to  the 
priests,  it  would  still  be  made  known  to  Christians,  since  '  a  great 
company  of  the  priests'  were  afterwards  converted  (Acts  6:7).  It 
was  '  a  sign  of  the  removal  of  the  typical  atonement,  through  the  com- 
pletion of  the  real  atonement,  which  insures  us  a  free  access  to  God: 
Heb.  6:  19;  9:6;   10:  19.' 

Ver.  39.  The  centurion.  Mark  here  and  in  vers.  44,  45,  gives 
the  Latin  term ;  Matthew  and  Luke,  the  Greek. — Stood  by  over 
against  him,  z.  e.,  in  front  of  Him,  'watching'  (Matthew)  Him. — 
Saw  that  he  so  gave  up  the  ghost.  The  peculiar  cry  is  mainly 
referred  to,  hence  this  was  very  early  inserted,  and  is  retained  in  the 
A.  V.  (see  margin  above).  Mark  alone  gives  prominence  to  this  point, 
and  it  is  characteristic  of  his  Gospel.  '  The  Lion  of  Judah  is,  even  in 
His  departing,  a  dying  lion'  (Lange). — Truly  this  man  was  the 
son  of  God,  or,  '  a  son  of  God.'  The  heathen  officer  may  have  used 
these  words  in  the  heathen  sense:  hero  or  demi-god  ;  but  this  is  not 
probable.  For  he  had  heard  this  accusation,  must  have  known  some- 
thing of  Jewish  opinion ;  heathen  became  Christians  through  the 
preaching  of  the  cross,  why  not  through  the  sight  of  the  dying  Re- 
deemer? Such  a  conversion  would  be  thus  indicated.  Nor  is  it  cer- 
tain that  this  phrase  meant  demi-god.  It  might  be  the  germ  of  a 
Christian  confession,  without  being  expressed  in  the  full  form,  the  Son 
of  Gocl.  Comp.  the  statement  of  Luke  (23  :  47),  which  does  not 
oppose  this  view.  Only  the  centurion  thus  spoke,  but  as  the  soldiers 
'  feared,'  some  decided  spiritual  effect  may  have  been  produced  on 
them  also. 

Ver.  40.  This  verse  and  the  following  one  agree  in  substance  with 
Matt.  27 :  55,  56 ;  but  the  order  is  difierent,  and  the  other  variations 
throw  much  light  on  the  questions  which  have  arisen  as  to  the  persons 
mentioned. — And  there  were  also  women.  Luke  (23:  40) 
speaks  of  '  all  His  acquaintance '  before  these  women.  John  was  cer- 
tainly present,  probably  some  of  the  other  disciples. — Beholding 
from  afar.  At  one  time  a  few  ventured  near  the  cross  (John  19 : 
2-5-27),  but  not  'many.' — Among  whom  were  both  Mary  Mag- 
dalene.    Mentioned  first  here  and  in  Luke  8 :  2  (among  those  who 


230  MARK  XV.  [15 :  41. 

women  beholding  from  afar  :  among  whom  were  both 
Mary  Magdalene,  and  Mary  the  mother  of  James  the 
41  ^  less  and  of  Joses,  and  Salome ;  who,  when  he  was  in 
Galilee,  followed  him,  and  ministered  unto  him ;  and 
many  other  women  which  came  up  with  him  unto 
Jerusalem. 

1  Gr.  IMU. 

ministered  to  Him).  Comp.  chap.  16:  1,  9;  Matt.  28:  2;  John  20: 
1,  11-18.  There  is  no  evidence  that  she  was  the  sinful  woman  who 
anointed  our  Lord's  feet  in  the  house  of  Simon  the  Pharisee  (Luke  7 : 
37).  Many  confuse  her  with  another  Mary,  the  sister  of  Lazarus 
(who  anointed  our  Lord  in  Bethany,  chap.  14:  6-13,  etc.). — Mary 
the  mother  of  James  the  less ;  Greek,  '  little.'  Undoubtedly 
the  wife  of  Alpheus  (John  19:  25),  hence  'James  the  little'  is  the 
Apostle  'James  the  son  of  Alpheus'  (chap.  3:  18;  Matt.  10:  3).  She 
was  not  the  sister  of  our  Lord's  mother  (see  chap.  6:3;  John  19:  25) ; 
but  Salome,  'the  mother  of  the  sons  of  Zebedee'  (Matt.  27:  56), 
probably  was.  An  additional  reason  for  this  view,  and  also  against 
the  opinion  that  James  the  son  of  Alpheus,  here  spoken  of,  is  identical 
with  'James  the  Lord's  brother'  (Gal.  1:  19),  is  to  be  found  in  the 
expression  here  used:  'James  the  little.'  This  may  refer  either  to 
his  age  or  his  stature,  probably  the  latter ;  but  in  any  case  it  is  used 
to  distinguish  him.  James  the  son  of  Zebedee  had  been  put  to  death 
many  years  before  this  Gospel  was  written  (Acts  12 :  2),  and  the 
readers  of  this  Gospel  would  need  this  term  only  to  distinguish  this 
person  from  James  the  Just,  the  brother  of  our  Lord,  who  was  well 
known  throughout  the  early  church,  and  the  author  of  the  General 
Epistle  of  James. — Joses.  Against  the  view  that  this  too  was  one  of 
the  Lord's  brothers  (Matt.  13:  55;  Mark  6:  3),  is  the  fact  that  his 
name  occurs  here  twice  (vers.  40,  47)  to  distinguish  this  Mary,  when, 
according  to  the  theory  we  oppose,  two  other  brothers  (Judas  and 
Simon),  who  are  thus  assumed  to  be  Apostles,  are  not  mentioned. 
Mary,  the  mother  of  our  Lord,  had  probably  been  conducted  away  by 
John  before  this  time  (see  Matt.  27:  56;  John  19:  27). 

Ver.  41.  "Who,  vrhen  he  was  in  Galilee,  etc.  This  refers, 
probably,  more  particularly  to  the  three  just  named.  Comp.  on  these 
ministering  women,  Luke  8:  2. — And  many  other  women,  etc. 
All  had  come  up  from  Galilee,  and  it  is  not  necessary  to  distinguish 
the  two  groups  very  exactly  ;  the  three  are  named,  doubtless,  because 
of  what  follows  in  ver.  47  and  chap.  16:  1.  These  pious  women,  who, 
with  the  courage  of  heroes,  witnessed  the  dying  moments  of  their 
Lord  and  Master,  and  sat  over  against  the  lonely  sepulchre  (Matt.  26: 
61),  are  the  shining  examples  of  female  constancy  and  devotion  to 
Christ  which  we  now  can  Avitness  every  day  in  all  the  churches,  and 
which  will  never  cease. 


15  :  42-44.]  MARK  XV.  231 

42  And  when  even  was  now  come,  because  it  was  the 

43  Preparation,  that  is,  the  day  before  the  sabbath,  there 
came  Joseph  of  Arimathsea,  a  councillor  of  honourable 
estate,  who  also  himself  was  looking  for  the  kingdom 
of  God  ;  and  he  boldly  went  in  unto  Pilate,  and  asked 

44  for  the  body  of  Jesus.     And  Pilate  marvelled  if  he 

Ters.  42-47.  The  Bukial  of  Jesus. — Parallel  passages :  Matt.  27 :  57-61 ;  Luke  23 : 
50-56;  John  19 :  38-42.  Mark's  account  contains  some  minor  incidents  passed  over  by 
the  other  Evangelists.  On  the  events  which  occurred  immediately  before  the  request 
of  Joseph  (the  piercing  of  His  side,  in  consequence  of  the  scruples  of  the  Jews,  which 
required  burial  that  evening),  see  John  19  :  31-37.  This  early  death  was  unusual  (comp. 
Pilate's  6uri>rise,  ver.  44),  but  thus  the  Scripture  was  fulfilled  (John  19:  36-37).  The 
'burial,  as  an  important  fact,  proving  the  reality  of  the  death  of  Jesus,  is  mentioned  by 
all  four  Evangelists. 

Ver.  42.  And  "when  even  -was  now  come.  The  first  evening 
before  sundown,  at  which  time  the  bodies  must  be  removed  (Deut. 
21  :  23).  Our  Lord's  death  took  place  at  three  in  the  afternoon. — Be- 
cause it  -was  the  Preparation,  etc.  The  first  day  of  the  passover 
(Friday)  was  in  one  sense  a  Sabbath,  hence  this  designation  is  more 
definite.  It  has  also  been  supposed  that  the  word  '  Preparation  '  was 
the  solemn  designation  in  use  among  the  Christians  to  distinguish  the 
Friday  of  the  crucifixion  (Meyer). — The  day  before  the  sabbath, 
i.  e.,  Friday.  Joseph  and  the  .Jews  (John  19:  31)  desired  'that  the 
bodies  should  not  remain  upon  the  cross  on  the  Sabbath.'  The  Sabbath 
of  the  festival  week  was,  as  usual  in  such  cases,  a  '  high  day '  (John 
19:  31). 

Ver.  43.  There  came.  Probably,  to  the  company  of  women 
standing  on  Golgotha  (ver.  41).  His  going  to  Pilate  is  mentioned  after- 
wards.— Joseph  of  Arimathaea.  Either  Ramah  in  Benjamin  (.Josh. 
18:  25,  comp.  Matt.  2:  18)  or  Ramah  (Ramathaim)  in  Ephraim,  the 
birth-place  of  Samuel  (1  Sam.  1 :  19).  The  form  favors  the  latter 
view  ;  the  addition  of  Luke  :  '  a  city  of  the  Jews,'  the  former.  One 
Joseph  takes  care  of  Jesus  in  His  infancy,  another  provides  for  His 
burial. — A  councillor  of  honourable  estate,  He  was  a  member 
of  the  Sanhedrin,  of  high  character,  who  had  not  consented  to  the  mur- 
der (Luke  23:  50-51). — Who  also  himself  was,  etc.  He  expected 
the  Messiah,  and  had  been  a  secret  disciple  of  Jesus  (John  19  :  38). — 
And  he  boldly  went  in,  etc.  He  had  probably  seen  the  breaking 
of  the  legs  of  the  other  two,  was  aware  of  the  request  of  the  Jews  that 
the  bodies  sTiould  be  taken  down.  If  he  would  pay  this  tribute  of  re- 
spect to  one  whom  he  had  followed  in  secret,  he  must  quickly  and 
publicly  take  this  step,  this  was  therefore  the  decisive  act  which  marked 
the  change  fi'om  a  secret  to  an  open  discipleship. 

Ver.  44.  And  Pilate  marvelled.  Not  at  the  request,  but:  if 
he  were  already  dead.      This  shows  there  was  something  unusual 


232  MARK  XV.  [15 :  45, 46. 

were  already  dead  :  and  calling  unto  him  the  centurion, 
he  asked  him  whether  he  4iad  been  any  while  dead. 

45  And  when  he  learned  it  of  the  centurion,  he  granted 

46  the  corpse  to  Joseph.  And  he  bought  a  linen  cloth, 
and  taking  him  down,  wound  him  in  the  linen  cloth, 
and  laid  him  in  a  tomb  which  had  been  hewn  out  of 
a  rock ;  and  he  rolled  a  stone  against  the  door  of  the 

1  Many  ancient  authorities  read  were  already  dead. 

in  this  case  of  crucifixion.  Pilate  had  alrea'ly  given  orders  to  have  the 
legs  of  the  crucified  broken  and  the  bodies  taken  down.  The  first  part 
of  the  order  had  been  carried  out,  but  our  Lord  was  already  dead.  The 
two  other  bodies  were  probably  taken  down  at  once,  but  Joseph,  ap- 
pearing at  Golgotha  (as  Matthew  and  Mark  state)  made  known  to  the 
soldiers  his  purpose  ;  hence  they  left  the  body  of  .Jesus  on  the  cross, 
perhaps  going  with  Joseph  to  Pilate,  in  the  expectation  that  his  request 
(as  that  of  a  rich  and  influential  man)  would  be  granted.  The  sudden 
announcement  to  Pilate  of  the  rapid  death  of  this  Person,  in  whom  he 
had  been  so  interested  that  day,  amazed  him,  and  led  to  his  inquiry  of 
the  centurion. 

Ver.  45.  Granted  the  corpse  to  Joseph.  Presented  it  to  him. 
The  position  of  Joseph  seems  to  have  occasioned  this  ready  compli- 
ance, though  Pilate  was  doubtless  glad  to  hear  that  Jesus  was  dead 
and  to  have  Him  buried. 

Ver.  46.  And  he  bought  a  linen  cloth.  It  has  been  argued 
from  this  purchase  that  the  day  was  '  not  the  first  day  of  unleavened 
bread,  which  was  one  of  sabbatical  sanctity  ; '  but  in  Lev.  23  :  7,  labor 
alone  was  forbidden  on  that  day.— Taking  him  down.  Mentioned 
by  all  the  Evangelists  but  Matthew. — Wound  him  in  the  linen 
cloth ;  or  a  winding  sheet.  This  would  enclose  the  spices  used  in 
the  temporary  embalming,  which  now  took  place.  Nicodemus  having 
brought  the  spices  (John  19:  39,  40).  There  was  not  time  enough  to 
embalm  on  Friday  evening,  so  the  costly  gifts  of  Nicodemus  were  used 
to  preserve  the  body,  the  women  preparing  in  the  interval  what  they 
thought  necessary  for  the  further  anointing. — In  a  tomb.  (In  the 
Revised  Version  an  eff'ort  has  been  made  to  discriminate  between  two 
similar  Greek  words  by  the  use  of  '  tomb '  and  '  sepulchre '  for  each 
respectively.)  That  the  tomb  belonged  to  Joseph  is  implied  here,  that 
it  was  new  is  omitted  by  Mark  alone.  The  t;\ct  that  it  was  '  new ' 
(comp.  Luke  23:  53;  John  19:  41),  seems  designed  to  overcome  any 
suspicion  as  to  the  identity  of  Him  who  rose.  The  location  was  in  a 
'garden'  (John  19:  41),  near  the  spot  of  the  crucifixion  and  hence 
well  adapted  for  the  hurried  burial. — Hewn  out  of  a  rock,  an 
artificial  excavation,  probably  prepared  at  great  cost.  It  seems  to 
have  been  cut  horizontally  and  not  downward — He  rolled  a  stone. 


15:47—16:1.]  MARK  XVI.  233 

47  tomb.     And  Mary  Magdalene  and  Mary  the  mother  of 
Joses  beheld  where  he  was  laid. 

16  :    1  And  when  the  sabbath  was  past,  Mary  Magdalene, 
and  Mary  the  mother  of  James,  and  Salome,  bought 

The  commoa  method  of  closing  sepulchres. — Against  the  door   of 
the  tomb.     There  was  but  one  entrance. 

Ver.  47.  Mary  the  mother  of  Joses.  The  same  person  men- 
tioned in  ver.  40. — Beheld,  lit.,  *  were  beholding,'  a  continued 
action.  Matt.  27  :  61:  'sitting  over  against  the  sepulchre.' — Where 
he  -was  laid.  Luke  (23:  55),  although  mentioning  the  Galilean 
women  more  generally,  says:  'and  how  His  body  was  laid.'  Evidently 
the  inspection  was  with  a  view  to  mark  the  spot,  for  the  future  anoint- 
ing ;  but  atiection  made  these  two  linger.  The  original  indicates  that 
they  came  after  the  burial,  entering  without  hesitation  the  garden  of 
the  rich  councillor.  The  two  members  of  the  Sanhedrin  (Joseph  and 
Nicodemus  ;  John  19:  38,  39j  were  still  probably  there.  The  com- 
pany was  a  singular  one,  but  a  type  of  the  Christian  congregations 
collected  together  by  the  death  of  Christ. — Salome  was  absent.  If  she 
were  the  sister  of  our  Lord's  mother,  she  should  go  to  comfort  her 
mourning  sister,  who  had  probably  left  the  scene  of  the  crucifixion 
under  the  conduct  of  John  some  time  before.  Their  temporary  resi- 
dence would  be  in  the  same  place  (John  19  :  27).  An  incidental  hint 
of  accuracy  and  truthfulness. 

Chap.  XVI:  The  RrKrRRrcT'oy. — Early  on  the  first  day  of  the  week,  the  women 
came  to  the  tomb,  and  found  it  empty.  The  Lord  had  risen.  The  vanous  accounts 
are  in  appar'^nt  confusion,  setting  forth  the  mingled  doubt  and  joy  of  that  day,  as  the 
sevr-ral  sets  of  th°  disciples  b°cam;'  convinced  of  thp  fact.  On  this  fact  rests  the  apos- 
tolic preaching,  historical  Christianity.  If  it  is  not  a  fa^t,  then  Cliristianity  is  a  stream 
■without  a  fountain,  an  effect  without  a  cause  The  difficulty  in  harmonizing  the  nar- 
ratives satisfactorily  in  every  particular,  arises  naturally  from  our  want  of  knowledge 
of  all  the  details  in  the  precise  order  of  their  occurrence.  Indeed,  minor  differences 
with  substantial  agreement  confirm  the  main  facts  far  more  than  a  literal  agreement 
would.  The  Gospel  witnesses  suggest  no  suspicion  of  a  previous  understanding  and 
mutual  dppendenc. 

The  New  Testament  writers  refer  to  ten  distinct  appearances  of  the  Risen  Lord;  five 
on  the  day  of  the  Resurrection,  and  five  subsequently.  The  following  order  is  the  most 
jirnbable : 

(T.)  The  appearance  to  Mary  Magdalene  ''John  20  :  14;  Mark  16  :  9\ 

'2.)  To  the  other  women  fMatt  28  :  9).  The  main  diflBculty  in  harmonizing  the  ac- 
counts is  just  here.     (See  below.) 

(:i.    To  Peter  ^Luke  24 :  34;  1  Cor.  15  :  5). 

(4.)  To  the  two  disciples  on  the  way  to  Emmaus,  toward  evening  on  Sunday  (Mark 
16:12,13;  Luke  24 :  13-32). 


234  MARK  XVI.  [16:  1- 

(5.)  To  the  Apostles  {except  Thomas),  on  Sunday  evening  (Mark  16  :  14 ;  Luke  2-1: 36  ; 
John  20:  19,  24). — These  five  occurred  on  the  day  of  the  resurrection. 

(6.)  To  the  Apostles  with  Thomas;  a  week  after  (John  20:24-29),  in  Jerusalem, 
■where  they  had  waited  throughout  the  Passover.  That  ended  on  Friday  ;  on  Saturday 
(tlie  Jewish  Sabhath)  they  would  not  start  for  Galilee ;  perhaps  they  waited  over  Sun- 
day, because  they  already  regarded  it  as  holy. 

(7.)  In  Galilee,  at  the  Lake  of  Genuesaret,  to  seven  disciples  (John  21),  the  third  time 
to  the  assembled  Apostles  (John  21 :  14). 

(8.)  To  the  multitude  of  disciples  on  a  mountain  in  Galilee  (Matt.  28:  16-20;  comp. 
Mark  16  :  15-18 ;  1  Cor.  15  :  6).  Possibly  the  passage  in  1  Cor.  refers  to  still  another 
appearance. 

(9.)  To  James  (1  Cor.  15  :  7).  It  is  doubtful  which  James  this  was,  and  equally  so 
whether  it  was  in  Galilee  or  Jerusalem. 

(10.)  The  final  appearance,  closing  with  the  Ascension  (Luke  24  :  50,  51 ;  Acts  1 :  9, 
10).  Probably  referred  to  in  the  last  clause  of  1  Cor.  15  :  7.  Others  make  that  a  dis- 
tinct appearance,  and  so  reckon  (see  under  8;  twelve  instead  of  ten. 

Of  these  appearances  this  chapter  mentions  three  :  That  to  Mary  Magdalene  (ver.  9) ; 
that  to  the  two  disciples  (vers.  12,  13),  and  a  third  to  the  Eleven,  which  may  be  either 
(5.)  or  (6.). 

No  account  is  given  of  the  Galilean  appearances,  although  the  command  to  return 
there  is  indicated  (ver.  7).  Mark  does  not  mention  the  appearance  to  the  other  women, 
in  his  account  of  the  visit  to  the  tomb ;  but  in  combining  the  nari-atives  it  is  necessary 
to  arrange  the  details  somewhat  as  follows :  Three  women,  Mary  Magdalene,  Mary  the 
mother  of  James,  and  Salome  two  of  whom  had  watched  by  the  sepulchre  Friday  even- 
ing (chap.  27  :  61),  start  for  the  sepulchre  early  on  Sunday  morning  (Mark  16 ;  1 ;  comp. 
ver.  1),  followed  by  others  bearing  spices  (Luke  24 :  1).  These  three  finding  the  stone 
rolled  away  are  differently  affected :  Mary  Magdalene  starting  back  to  meet  the  male 
disciples  who  are  also  coming  (John  20 :  2 ) ;  the  other  two  remaining,  approach  nearer, 
and  see  one  angel  sitting  upon  the  stone  (vers  2-7).  They  go  back  to  meet  the  other 
women  comin"-  with  the  spices.  "While  all  are  absent,  Peter  and  John  come,  and  find 
the  tomb  empty  (John  20 :  3-10).  Mary  Magdalene  returns,  sees  two  angels  in  the 
grave  (John  20: 12),  and  turning  round  sees  Jesus,  and  takes  the  tidings  to  the  disciples 
(John  20 :  14-18).  The  other  two,  surprised  by  the  message  of  the  angel,  meet  the  other 
w^omen  bringing  spices ;  all  visit  the  tomb,  and  see  the  two  angels  standing  (Luke  24 : 
4-7  \  one  of  whom  was  sitting  on  the  right  side  as  they  entered  (Mark  16:  5).  As  they 
go  back  they  meet  the  Lord  (Matt.  28  :  9).  It  will  be  noticed  that  all  the  appearances 
of  the  Eisen  Lord  were  to  disciples.  To  have  revealed  Himself  to  others,  would  have 
misled  or  hardened  them,  w^ould  have  interfered  with  the  quiet  training  of  the  disciples 
during  the  forty  days  He  lingered  here.  It  is  idle  to  suppose  that  such  appearances  to 
His  enemies  would  have  increased  the  weight  of  testimony  to  His  resurrection.  This 
world  beholdeth  Him  no  more  (John  14 :  19). 

Chap.  16  :  1-8.  The  Visit  to  i  he  Tomb.— Parallel  passagas :  Matt.  28  :  1-8 ;  Luke 
24:  1  10;  comp.  John  20:  1-10.  The  independence  of  the  Evangelist  is  clearly  shown 
in  this  paragraph ;  see  above. 

Ver.  1.    When  the   sabbath  was  past.    After  sunset  on  Satur- 


16:2-5.]  MARK  XVI.  235 

2  spices,  that  they  might  come  and  anoint  him.     And 
very  early  on  the  first  day  of  the  week,  they  come  to 

3  the  tomb  when  the  sun  was  risen.     And  they  were 
saying  among  themselves,  Who  shall  roll  us  away  the 

4  stone  from  the  door  of  the  twmb  ?  and  looking  up, 
they  see  that  the  stone  is  rolled  back :  for  it  was  ex- 

5  ceeding  great.     And  entering  into  the  tomb,  they  saw 

day.  On  the  three  women,  see  chap.  15  :  40. — Bought  spices. 
Luke  23 :  56  does  not  necessarily  imply  that  the  preparation  of  spices 
took  place  on  Friday,  before  the  beginning  of  the  Sabbath.  Even  if 
most  of  the  women  began  the  prepai-ations  at  that  time,  these  three 
were  not  thus  engaged.  The  two  Maries  sat  over  against  the  sepulchre 
late  on  Friday  (Matthew),  and  Salome  had  probably  rejoined  her 
sister  Mary.  The  resting  on  the  Sabbath  is  expressly  affirmed  by 
Luke. — Anoint  him.  Nicodemus  (John  19  :  39-40)  had  done  this 
in  ft  necessarily  hasty  manner  ;  see  chap.  15  :  46. 

Ver.  2.  Very  early.  In  the  East  this  would  mean  before  sunrise, 
as  the  other  accounts  show.  The  anxious  women  would  go  to  the 
tomb  as  soon  as  possible. — When  the  sun  was  risen.  This  may 
be  taken  literally  as  referring  to  the  time  when  they  reached  the  tomb, 
or  less  exactly,  '  when  the  sun  was  about  to  rise.'  The  accounts  vary 
in  form  ;  John  saying :  '  while  it  was  yet  dark  ;'  but  in  Palestine  the 
twilight  is  short,  and  all  point  to  the  same  time,  namely,  near  day- 
break. 

Ver.  3.  And  they  were  saying,  etc.  This  rendering  is  more 
striking  as  well  as  more  exact.  — Who  shall  roll,  etc?  A  natural 
and  graphic  touch  in  the  narrative.  The  Lord  had  removed  the  diffi- 
culty before  it  was  actually  encountered. 

Ver.  4.  Looking  up.  They  may  have  been  looking  down  before, 
absorbed  in  their  conversation ;  the  tomb  was  probably  above  them, 
cut  horizontally  in  the  face  of  the  rock  at  a  slight  elevation. — They 
see  that  the  stone  is  rolled  back.  Possibly  '  rolled  up,'  as  if  it 
had  rested  in  a  hollow  at  the  door  of  the  tomb. — For  it  was  exceed- 
ing great.  This  does  not  mean  that  the  greatness  of  the  stone  was 
the  reason  of  their  anxiety  and  questioning,  although  this  was  doubt- 
less true,  but  that  its  size  enabled  them  to  notice  the  position,  even  in 
the  early  morning.  A  vivid  touch  peculiar  to  Mark.  An  angel  had 
removed  it  (Matt.  28:  2). 

Ver.  5.  And  entering  into  the  tomb.  That  it  was  of  great 
size  is  evident.  This  entrance  (as  suggested  above)  took  place  after 
an  interval,  during  which  the  three  separated,  after  the  angelic  mes- 
sage mentioned  in  Matt.  28:  2-7,  the  two  Maries  returning  with  the 
other  women,  and  entering  the  tomb.  On  the  other  intervening  events, 
see  above. — A  young  man.  Mark  thus  vividly  describes  an  angel. 
Luke  speaks  of '  two  men,'  afterwards  referring  to  them  as  '  angels '  (24 : 


236  MARK  XVI.  [16 :  6, 7. 

a  young  mail  sitting  on  the  right  side,  arrayed  in  a 

6  white  robe ;  and  tliey  were  amazed.  And  he  saith 
unto  them,  Be  not  amazed :  ye  seek  Jesus,  the  Nazarene, 
which  had  been  crucified  :  he  is  risen  ;  he  is  not  here  : 

7  behold,  the  place  where  they  laid  him  !  But  go,  tell 
his  disciples  and  Peter,  He  goeth  before  you  into 
Galilee  :  there  shall  ye  see  him,  as  he  said  unto  you. 

23).  Mark  describes  the  first  impression  as  the  women  went  in.  Luke 
is  more  general;  but  it  is  not  probable  that  he  joins  the  two  angels 
spoken  of  separately  by  Matthew  and  Mark.  For,  according  to  John, 
Mary  Magdalene  saw  two  angels  sitting  in  the  tomb,  and  this  was  pro- 
bably before  the  entrance  of  these  women. — Sitting  on  the  right 
side.  Compare  John  2J :  12,  which  refers  to  a  different  occasion. 
Also,  Luke  24  :  4,  which  tells  of  the  same  oQGuvvQncQwithin  the  tomb, 
but  less  definitely.  Peter  and  John  had  already  been  there  and  seen 
no  angel  (John  20  :  3-8).  The  mission  of  the  angels  was  to  comfort 
and  instruct  the  disciples,  not  to  perplex  them  and  us  by  the  mysterious 
disappearances, and  reappearances  which  some  other  explanations  sug- 
gest.—White  robe.  A  supernatural  brightness  may  be  implied,  as 
in  chap.  9  :  3.  Comp.  Matt.  28:  3  ;  Luke  24:  4. — And  they  v/ere 
amazed.  As  was  natural,  even  if  there  had  been  a  previous  appear- 
ance of  angels. 

Ver.  6.  Be  not  amazed.  (In  rendering  words  indicating  astonish- 
ment, the  Rev.  Vers,  has  preserved  the  correspondences  and  variations 
of  the  original.) — Which  hath  been  craoified.  The  form  used 
is  common  in  the  New  Testament,  pointing  to  what  has  happened,  but 
with  present  results. — He  is  risen.  Hilary:  'Through  woman  death 
was  first  introduced  into  the  world:  to  woman  the  first  announcement 
was  made  of  the  resurrection.'  This  is  probably  not  identical  with 
the  message  in  j\Iatt.  28 :  5-7,  given  outside  the  tomb,  but  a  second 
one  (reported  by  Luke  also),  which  is,  however,  substantially  a  repeti- 
tion of  the  previous  one. 

Ver.  7.  But.  Emphatic:  instead  of  lingering  here,  go  tell,  etc. 
— And  Peter.  A  special  token  of  love  to  this  one  who  had  denied 
Him,  an  1  a  recognition  of  his  prominence  among  his  equals. — He 
goeth  before  you  into  Galilee ;  as  had  been  foretold  in  chap.  14  : 
28.  Comp.  Luke  24:  6-7;  John  10:  4. — There  shall  ye  see  him. 
Still  part  of  the  message,  and  j^et  indirectly  applicable  to  the  hearers 
also — As  he  said  unto  you.  The  command  to  go  into  Galilee  is 
found  in  Matthew's  account,  and  John  tells  in  greatest  detail  what  oc- 
curred there,  so  that  both  the  command  and  its  fulfilment  are  well  es- 
tablished. Luke  24  :  49  is  not  in  conflict  with  this  ;  judging  from  the 
context  there,  that  command  was  given  after  the  return  from  Galilee. 
The  disciples  would  naturally  linger  at  Jerusalem ;  hence   the  first 


16:  8,9.]  MARK  XVI.  237 

8  And  they  went  out,  and  fled  from  the  tomb  ;  for 
trembling  and  astonishment  had  come  upon  them ; 
and  they  said  nothing  to  any  one;  for  they  were 
afraid. 

9  ^  Xow  when  he  was  risen  early  on  the  first  day  of  the 
w^eek,  he  appeared  first  to  Mary  Magdalene,  from  whom 

1  The  two  oldest  Greek  manuscripts,  and  some  other  authorities,  omit  from  ver.  9  to 
tbe  end.    Some  other  authorities  have  a  different  ending  to  the  Gospel. 

command  was  needed,  to  bring  them  to  the  most  fitting  place  for  the 
appearance  to  the  whole  Church  (in  Galilee  where  it  was  safer,  and 
where  the  new  Church  would  be  most  separated  from  the  Old  Economy). 
Ver.  8.  And  fled  from  the  tomb.  In  a  tumult  of  excitement. 
For  trembling  and  astonishment  had  come  upon  them.  This 
was  the  reason  of  their  fleeing. — And  they  said  nothing  to  any 
one  ;  for  they  were  afraid.  Matthew  twice  (28:  8-11)  speaks  of 
their  going  to  deliver  the  message,  hence  some  explain  this  clause  :  they 
told  no  one  by  the  way.  But  Mark's  words  mean  that  they  did  not, 
immediately  at  least,  deliver  the  message.  The  'fear'  spoken  of  by 
Matthew  is  made  prominent  here;  joined  with  the  fright  from  what 
they  had  S3en  was  a  fear  that  their  reports  would  be  (as  they  actually 
were)  deemed  'idle  talk'  by  the  disciples  (Luke  24:  11).  In  this 
state  of  indecision,  as  they  ran  back,  the  Lord  meets  them  (Matt.  28: 
9-10),  overcomes  their  fear  ('  Fear  not,'  He  says),  and  they  go  on 
with  the  message,  now  coming  from  the  Lord  Himself.  The  remark- 
able events  of  that  day  produced  mingled  and  indeed  confused  emotions. 
To  that  of  fear  and  indecision,  Mark  gives  prominence.  Even  these 
faithful  women  were  full  of  doubt ;  a  fact  that  upsets  all  theories  re- 
sembling the  Jewish  falsehood,  mentioned  by  Matthew.  Strangest  of 
all,  however,  would  be  the  sudden  ending  of  the  Gospel  at  this  point  of 
indecision.     See  below. 

In  the  Revised  Version,  vers.  9-20  of  this  chapter  are  separated  from  the  previous 
part  of  the  Gospel,  and  the  above  note  added  as  an  honest  statement  of  the  facts  disco- 
vered in  the  early  authorities.  The  judgment  thus  indicated  amounts  to  this,  that  it  is 
doubtful  whether  this  passage  formed  a  part  of  the  Gospel  originally,  but  that  the  evi- 
dence supporting  it  is  too  strong  to  allow  it  to  be  rejected.  It  seems  to  be  authmiic 
(i.  e.,  its  statements  are  correct),  but  it  may  not  be  genuim  (i.  e  ,  Mark  may  not  have 
written  it).  The  doubts  arise  from  the  following  reasons:  These  verses  are  not  found 
in  the  two  oldest  and  best  manuscripts  of  the  New  Tes^^ament  (the  Sinaitic  and  the 
Vatican) ;  but  in  one  of  them  (the  Vatican)  there  is  a  column  left  blank  between  ver. 
8  and  the  words,  '  According  to  Mark,'  while  in  every  other  instance  the  next  book  be- 
gins on  the  next  column.  In  some  other  manuscripts  it  is  indicated  that  the  passage 
is  doubtful.  (2.)  In  the  times  of  Jerome  (d.  419),  according  to  the  testimony  of  some 
Church  Fathers,  the  passage  was  wanting  in  most  copies.     (3.)  The  section  contains 


238  MARK  XVI.  [16:  10. 

10  he  had  cast  out  seven  Mevils.     She  went  and  told 
them  that  had  been  ^vith  him,  as  they  mourned  and 

Gr.  demons. 

no  less  than  twenty  words  and  expressions  not  found  elsewhere  in  Mark's  Gospel,  and 
has  a  compendious  and  supplementary  character. 

But,  on  the  other  hand,  some  of  the  earliest  Fathers  recognized  it  as  part  of  Mark's 
Gospel.  Especially  Irenjeus  (f  "202),  who  lived  more  than  two  hundred  years  before 
Jerome,  and  was  a  pupil  of  Polycarp  (the  pupil  of  John),  quotes  ver.  20,  word  for  word, 
as  the  conclusion  of  the  Gospel.  The  close  of  ver.  8  is  very  abrupt  in  the  Greek,  and 
cannot  be  the  proper  conclusion  of  the  Gospel.  Even  those  who  reject  this  paragraph 
think  that  some  other  conclusion  must  have  existed,  which  has  been  lost.  The  omis- 
sion in  the  early  manuscripts  (fourth  century)  can  be  accounted  for.  The  Fathers 
state  that  the  Eoman  Christians  were  very  anxious  to  obtain  Mark's  Gospel.  An  in- 
complete copy  (as  Lange  suggests)  might  have  got  into  circulation,  which  would  find 
favor  in  the  fourth  century,  because  it  omitted  the  unbelief  of  the  Apostles.  It  is  pos- 
sible that  it  was  written  by  Mark,  but  later  than  the  Gospel  itself.  There  are  other 
conjectures,  namely,  that  the  last  leaf  of  the  original  Gospel  was  early  lost ;  that  the 
section  was  erased  because  it  was  supposed  to  be  inconsistent  with  the  other  Gospels. 
The  best  writers  admit  the  great  antiquity  of  the  section,  even  if  written  by  another 
hand  than  that  of  Mark.     Its  statements,  therefore,  m&y  be  regarded  as  auihentic. 

Contents  of  vers.  9-20.  Three  appearances  of  our  Lord  are  here  mentioned :  (1.) 
To  Mary  Magdalene  ;  (2.)  To  the  two  on  the  way  to  Emmaus ;  (3.)  To  the  eleven  (on 
the  same  day  or  a  week  later).  The  date  of  the  discourse  which  is  added  (vers.  15-18) 
cannot  be  determined.  The  whole  chapter  emphasizes  the  slownsss  of  the  disciples  to 
believe  in  the  Resurrection,  gives  the  steps  bj'  which  their  disbelief  was  overcome,  tells 
of  the  great  commission  (vers.  15-18\  and  closes  with  a  brief  statement  of  the  Ascen- 
sion (ver.  19)  and  the  subsequent  activity  (ver.  20). 

Vers.  9-11.  The  Appearance  to  Maky  Magdalene. — Parallel  passage:  John  20: 
11-18;  comp.  Luke  24:  11. 

Ver.  9.  On  the  first  day,  etc.  Not  the  same  expression  as  in 
ver.  2.  The  emphatic  repetition  suggests  that  the  readers  knew  the 
sacredness  of  'the  first  day'  among  Christians. — Appeared  first. 
See  the  full  account  of  .John  (20  :  14-17).— From  whom  he  had 
cast  out  seven  devils  (Greek,  'demons').  See  Luke  8:  2. 
This  fact  has  not  been  previously  stated  in  this  Gospel,  and  this  is  an 
argument  in  favor  of  the  genuineness  of  this  section.  Here,  where 
Mary  Magdalene  is  mentioned  alone,  was  the  most  appropriate  place 
for  this  description.  The  first  manifestation  of  our  Lord's  victory 
over  the  grave  was  made  to  one  in  whom  He  had  won  such  a  victory 
over  Satan. 

Ver.  10.  She  went  and  told.  Comp.  .John  20  :  18.  Emphasis 
seems  to  rest  on  the  word  '  she ;'  she  was  the  first  to  tell  them,  the 
others  probably  returning  later,  after  they  had  seen  the  Lord  on  the 
way  (Matt.  28  :  9).— Them  that  had  been  with  him.  An  un- 
usual expression  for  '  disciples,'  probably  including  the  whole  com- 


16;  11-12.  MARK  XVI.  239 

n  wept.     And  they,  when  they  heard  that  he  was  alive, 
and  had  been  seen  of  her,  disbelieved. 

12  And  after  these  things  he  was  manifested  in  another 
form  unto  two  of  them,  as  they  walked,  on  their  Avay 

13  into  the  country.     And  they  w^ent  away  and  told  it 
unto  the  rest :  neither  believed  they  them. 

pany  of  His  followers. — As  they  mourned  and  wept.     A  natural 
touch,  t^howing;  how  little  they  anticipated  His  resurrection, 

Ver.  11.  Had  been  seen  of  her.  Another  expression  peculiar 
to  this  section.  But  '  new  facts,  new  words.' — Disbelieved.  A  dif- 
ferent form  from  'believed  not'  (ver.  12).  Comp.  Luke  24:  11. 
Their  disbelief  has  been  overruled  for  good ;  it  furnishes  abundant 
proof  that  they  did  not  mvent  the  stoi-y  of  the  Resurrection. 

Vers.  12, 13.  The  Appe.vrance  to  two  Disciples. — Parallel  passage :  Luke  24  :  13- 
35.  The  latter  Evangeli--t  gives  a  detailed  account.  There  can  be  little  doubt  that 
this  appearance  is  here  referred  to. 

Ver.  12.  After  these  things.  This  expression,  peculiar  to  this 
section,  marks  definitely  a  second  appearance,  after  the  'first'  (ver.  9). 
The  appearance  to  Peter  is  not  mentioned  ;  the  author  is  emphasizing 
the  unbelief  of  the  Eleven,  so  that  he  chooses  a  revelation  to  two,  not 
of  their  number. — Was  manifested  (a  diiferent  word  from  that 
used  in  ver.  9),  etc.  See  Luke  24:  13-35,  where  this  manifestation  is 
narrated  with  richness  of  detail.— In  another  form,  so  that  they 
did  not  recognize  Him.  Luke  says  :  '  their  eyes  were  holden.'  But 
there  was  some  actual  difi'erence  in  the  bodily  appearance  of  our  Lord. 
— Two  of  them,  of  the  disciples  in  the  wider  sense  (vers.  10,  11). — 
As  they  "walked,  to  Emmaus.  The  manifestation  took  place  at 
the  close  of  the  walk  ;  but  this  is  the  language  of  brevity.  Had  the 
account  been  more  explicit,  a  captious  criticism  would  have  asserted 
that  this  verse  was  copied  from  Luke. 

Ver.  13.  They.  Emphatic,  giving  prominence  to  these  succe.ssive 
messages. — The  rest,  i.  e.,  of  'them  that  had  been  with  Him'  (ver. 
10). — Neither  believed  they  them.  Despite  the  repeated  testi- 
mony. Luke  (24:  34)  tells  how  these  two  met  the  company  who  told 
them :  '  The  Lord  is  risen  indeed,  and  hath  appeared  to  Simon.'  But 
he  speaks  immediately  after  of  their  terror  at  His  appearance  (24:  37) ; 
their  state  of  mind  was  not  one  of  decided  belief.  The  same  impres- 
sion is  conveyed  by  Matt.  28:  17;  John  20:  20.  A  conflict  of  doubt 
and  belief  would  be  very  natural,  or  even  a  division  of  opinion,  some 
doubting  and  some  believing.  Even  if  all  believed  that  the  Lord  had 
appeared  to  Simon,  some  might,  for  various  reasons,  still  doubt  the 
message  of  the  two  disciples.  This  apparent  discrepancy  with  Luke 
may  have  encouraged  the  copyists  to  omit  the  passage,  if  they  found 
any  authority  for  doing  so. 


240  MARK  XVI.  [16 :  14-16. 

14  And  afterward  he  was  manifested  unto  the  eleven 
themselves  as  they  sat  at  meat ;  and  he  upbraided 
them  with  their  unbelief  and  hardness  of  heart,  because 
they  believed   not   them  which  had  seen  him  after 

15  he  was  risen.  And  he  said  unto  them,  Go  ye  into 
all  the  world,  and  preach  the  gospel  to  the  whole  crea- 

16  tion.    He  that  belie veth  and  is  baptized  shall  be  saved  : 

Vers.  14-18.  The  Appearan'ce  to  the  Elevex. — This  was  in  all  probabilitj'  the  last 
manifestation  on  the  day  of  the  Resurrection,  which  is  fully  detailed  by  Luke  (2-1 :  36, 
etc.)  and  John  (20:  19-23).  The  discourse  here  given  sums  up  the  more  important 
points  of  the  revelations  made  on  various  occasions  up  to  the  time  of  the  Ascension. — 
Vers.  16-18  are  peculiar  to  this  Gospel,  and  quite  characteristic.  They  may  have  been 
uttered  on  the  mountain  in  Galilee,  or,  more  likely  siill,  just  before  the  Ascension, 
men  ioned  immediately  afterwards  (ver.  19), 

Ver.  14.  After-ward.  'Later,'  not,  'last,'  though  the  word  may 
bear  such  a  meaning. — Sat  at  meat.  In  strict  accordance  with  Luke 
24:  41-43,  though,  evidently  written  independently. — Upbraided 
them  with  their  unbelief.  He  instructed,  as  well  as  upbraided 
them  ;  but  the  matter  is  here  described  from  one  point  of  view.  This 
unbelief  was  respecting  the  fact  of  His  resurrection. — Hardness 
of  heart.  They  seem  to  have  remained  that  day  in  an  intellectual 
and  moral  stupor. — Because,  etc.  The  specific  reproach  was  that  in 
the  face  of  sufficient  evidence  they  doubted  a  glorious  fact,  which  He, 
whom  they  loved,  had  predicted  again  and  again. 

Ver.  15.  And  he  said  unto  them.  There  is  no  reference  to  the 
appearances  in  Galilee;  and  it  is  difficult  to  fix  the  date  and  place. 
The  most  probable  view  is  that  which  identifies  this  command  with 
that  given  in  Matt.  28:  18-20;  but  here  the  style  is  brief,  energetic, 
as  usual  in  Mark's  narrative. — Preach  the  gospel,  proclaim  the 
glad  tidings  ;  not  simply  give  instruction  in  Christian  morality,  but 
announce  the  facts  they  had  been  so  slow  to  believe,  that  Jesus  who 
had  been  crucified  is  risen,  is  the  living  Saviour  for  lost  men. — To 
the  w^hole  creation.  To  men  chiefly,  as  the  subjects  of  salvation  ; 
but  probably  not  without  a  reference  to  the  whole  moral  universe. 
Comp.  Col.  I:  15,  23;  Rom.  8:  19-28.  The  duty  to  evangelize  the 
whole  world,  so  plainly  stated  here,  is  even  strengthened  by  this  view 
of  the  passage.  The  ground  for  this  command  is  the  fact  sated  by 
our  Lord  (Matt.  28:  18):  'AH  authority  hath  been  given  unto  me  in 
heaven  and  on  earth.'  Evidently  the  duty  rests,  in  an  important 
sense,  on  all  Christians,  and  was  so  understood  in  the  early  Church 
(Acts  8:  1,  4). 

Ver.  16.  He  that  believeth  and  is  baptized  sball  be 
saved;  but  he  that  disbelieveth  shall  be  condemned. 
The  obvious  lessons  of  this  ver.-!e  are  pressing  and  practical.  (1)  The 
belief  is  belief  in  Jesus  of  Nazareth,  crucified  and  risen  again,  as  an 


16:  17.]  MARK  XVI.  241 

17  but  he  that  disbelieveth  shall  be  condemned.     And 
these   signs   shall   follow  them   that  believe :  in  my 

all-sufficient  Personal  Saviour.  It  is  belief  of  the  gospel  (ver.  15),  be- 
cause the  gospel  presents  Christ.  (2)  Baptism  is  generally,  but  not 
absolutely,  necessary  to  salvation.  It  is  not  said,  He  that  believeth 
not  and  is  not  baptized  will  be  condemned.  The  first  trophy  of  the  cru- 
cified Lord  was  the  unbaptized,  yet  believing,  robber.  Many  martyrs 
had  no  opportunity  of  baptism.  Multitudes  of  unbaptized  children 
die  in  infancy,  and  the  Society  of  Friends  reject  water-baptism.  Yet 
the  other  clause  shows  the  general  necessity.  Baptism  cannot' be 
deemed  indifi"erent  in  view  of  this  command.  None  are  condemned 
simply  because  not  baptized,  but  positive  unbelief  is  the  one  certain 
ground  of  condemnation,  whether  the  person  be  baptized  or  not  bap- 
tized. (3)  Nothing  can  be  proved  from  this  passage  as  to  the  order  in 
which  faith  and  baptism  must  always  come.  In  Matt.  28  :  19,  20,  it  is 
altogether  different.  (4)  The  form  of  the  original  is  peculiar,  and 
points  to  a  future  and  permanent  division  of  mankind  into  '  saved '  and 
'  condemned.'  (5)  The  condemnation  for  the  sin  of  unbelief  implies  a 
previous  offer  of  the  gospel.  The  preceding  verse  points  to  a  procla- 
mation of  the  offer  to  every  one,  without  exception,  and  the  sin  of  un- 
belief has  its  spring  in  something  independent  of  any  such  offer.  Bles- 
sedness is  impossible  for  those  who  when  they  know  of  Christ  do  not 
trust  Him.  (6)  The  word  'condemned'  implies  just  what  our  Lord 
has  expressed  again  and  again  in  awful  language  (chap.  9  :  43-49 ; 
Matt.  24  :  51 ;  25  :  30-46). 

Ver.  17.  And  these  signs  shall  follow  them  that  believe. 
This  promise  is  to  be  taken  literally ;  but  is  it  to  be  limited  to  the 
Apostolic  times,  or  is  it  to  be  extended  to  all  Christians  ?  In  favor  of 
the  limitation  may  be  urged :  the  reference  to  the  founding  of  the 
Church,  which  runs  through  the  whole  passage ;  the  cessation  of  the 
necessity  for  such  'signs'  as  proofs  of  the  truth,  and  the  cessation  of 
such  miraculous  gifts  as  a  fact  in  the  history  of  the  Church.  Yet  it  is 
highly  probable  that  the  promise  is  more  general.  Alford  :  '  Should 
occasion  arise  for  its  fulfilment,  there  can  be  no  doubt  that  it  will  be 
made  good  in  our  own  or  any  other  time.  But  we  must  remember 
that  "signs"  are  not  needed  where  Christianity  is  professed,  nor  by 
missionaries  who  are  backed  by  the  influence  of  powerful  Christian 
nations.'  Fanatical  and  superstitious  use  of  the  promise  is  due  to  a 
failure  to  understand  the  nature  of  these  things  as  '  signs.' — In  my 
name.  This  presents  the  power  by  which  all  the  succeeding  miracles 
should  be  wrought. — Shall  they  cast  out  devils  (Greek,  'demons'). 
It  is  characteristic  of  Mark  to  emphasize  this  form  of  miraculous  power. 
— They  shall  speak  with  new  tongues.  See  Acts  2:4;  10 :  46 ; 
1  Cor.  13  and  14.  This  was  literally  fulfilled.  A  symbolical  meaning, 
such  as  new  forms  of  spiritual  truth,  is  unnecessary.  As  the  whole 
was  written  after  the  manifestation  of  the  gifts  of  tongues  in  the  Apos' 
16 


242  MARK  XVI.  [16:18-20. 

name  shall  they  cast  out  ^  devils ;    they  shall  speak 

18  with  ^  new  tongues ;  they  shall  take  up  serpents,  and 
if  they  drink  any  deadly  thing,  it  shall  in  no  wise 
hurt  them ;  they  shall  lay  hands  on  the  sick,  and  they 
shall  recover. 

19  So  then  the  Lord  Jesus,  after  he  had  spoken  unto 
them,  was  received  up  into  heaven,  and  sat  down  at 

20  the  right  hand  of  God.  And  they  went  forth,  and 
preached  everywhere,  the  Lord  working  with  them, 

1  Gr.  demons.  2  Some  ancient  authorities  omit  new. 

tolic  times,  this  clause  is  no  proof  of  a  later  origin  of  the  section. 
These  '  tongues '  were  the  most  striking  signs  for  the  first  success  of 
the  gospel ;  hence  we  might  expect  to  find  sucli  a  promise. 

Ver.  18.  They  shall  take  up  serpents.  See  Acts  28  :  3-5, 
where  this  promise  was  fulfilled  in  the  case  of  Paul.  We,  therefore, 
retain  the  simple  meaning :  they  shall  take  up  serpents  without  injury, 
as  a  '  sign.'  As  the  word  translated  '  take  up'  has  a  variety  of  second- 
ary meanings,  some  explain  it  here,  '  drive  forth,'  '  destroy,'  but  the 
other  is  the  more  obvious  sense.  Still  untenable  is  the  fanciful  sym- 
bolical interpretation  which  finds  an  allusion  to  the  brazen  serpent  in 
the  wilderness  (John  3  :  14), — And  if  they  drink  any  deadly 
thing.  While  literal  fulfilments  of  this  promise  ai-e  not  recorded  in 
the  New  Testament,  such  may  have  occurred. — And  they  shall  re- 
cover.    Instances  abound  in  the  Acts  of  the  Apostles. 

Vers.  19,  20.  The  Conclusion.— The  nearest  parallel  is  found  in  Luke  24  :  51 ;  Acta 
1 :  2,  9.    The  entire  Book  of  the  Acts  is  an  expansion  of  ver.  20. 

Ver.  19.  So  then.  This  phrase,  not  found  elsewhere  in  this  Gos- 
pel, introduces  the  conclusion. — The  Lord.  A  term  of  the  highest 
reverence  in  this  case. — Jesus  is  inserted  on  good  authority. — After 
he  had  spoken  unto  them.  Both  the  time  and  place  of  the  dis- 
course are  indefinite,  and  the  fuller  account  of  the  Ascension  is  not 
contradicted  by  anything  here  stated, — Was  received  up  into 
heaven.  See  Luke  24:  ."^1 ;  Acts  1  :  9.  The  original  suggests  also 
the  idea  of  being  taken  back  again,— And  sat  down  at  the  right 
hand  of  God,  in  the  place  of  honor  and  power.  The  Ascension  is 
the  natural  completion  of  the  Resurrection.  After  such  a  glorious  tri- 
umph over  death  and  hell,  Christ  could  not  die  again,  but  only  return 
to  His  former  glory,  and  take  possession  of  His  throne  and  kingdom, 
at  the  right  hand  of  God  the  Father  Almighty. 

Ver,  20,  And  they  went  forth.  Not  out  of  the  room  (ver. 
14),  but  out  into  the  world  (ver.  15),  to  preach  everywhere.  It  is 
equally  plain   that  the  writer  cannot  mean  to   say  that  our   Lord 


16 :  20.]  MARK  XYI.  243 

and  confirming  the  word  by  the  signs  that  followed. 
Amen. 

ascended  from  that  room  — Everywhere.  The  gospel  was  diffused 
very  rapidly,  and  at  the  date  of  Mark's  Gospel  the  use  of  this  general 
term  was  perfectly  justifiable. — The  Lord  working,  etc.  The  ful- 
filment of  the  promise  in  vers.  17,  18,  is  here  stated.  This  close  cor- 
responds admirably  with  the  character  of  the  whole.  The  wonder- 
working Son  of  God  is  represented  as  continuing  to  work  through  His 
Apostles.  The  emphasis  hitherto  given  to  His  miracles  is  preserved  in 
this  brief  sketch  of  their  activity,  and  that,  too,  in  closer  connection 
with  Him  as  the  Glorified  Redeemer,  still  working  the  same  wonders. 
J.  A.  Alexander  :  '  If  the  original  conclusion  of  this  book  is  lost,  its 
place  has  been  wonderfully  well  supplied.' — Amen.  This  word  is 
better  supported  here  than  at  the  close  of  the  other  Gospels,  but  even 
here  is  of  doubtful  authority. 


